ADULT
SABBATH SCHOOL
LESSONS
STANDARD EDITION
C-01,
JT
Consider
My Servant
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Adult Sabbath School Lessons (USPS 702-480)/No. 393/July-September 1993.
Editorial Office:
12501 Old Columbia Pike
Silver Spring, MD 20904
Principal Contributor:
Carol Ann Meyer-Marlow
Editor:
Erwin R. Gane
Associate Editor:
Lyndelle Chiomenti
Assistant Editor:
Charlotte Ishkanian
Artist:
Lars Justinen
Art Director:
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The Adult Sabbath School
Lessons are prepared by the
Department of Church Ministries
of the General Conference of
Seventh-day Adventists. The
preparation of the lessons is
under the general direction of a
worldwide Sabbath School
Lesson Committee, the members
of which serve as consulting
editors. The published lesson
quarterly reflects the input of the
committee and thus does not
solely or necessarily represent the
intent of the authors.
When Calamity Strikes
6
The Adversary
13
Conversation With a Suffering Man
20
Confused by Tradition
27
Job Asks for a Mediator
34
Trusting Through Trials
41
Our Advocate on High
48
"My Redeemer Liveth"
55
Glimpses of the Hidden God
62
I Hold Fast
69
Perfect in Knowledge
76
"Where Were You?"
83
"Mine Eye Seeth Thee"
90
Contents
Meet the Principal Contributor
to This
Quarter's Sabbath School Lessons
At the time of writing, Carol Ann Meyer-Marlow
was director of education at Memorial Hospital in
Manchester, Kentucky. Currently she is pursuing a
Ph.D. degree in epidemiology. She earned a bach-
elor of science in education from Southern College
and a master's in public health from Loma Linda
University.
Carol was an active pastor's wife for nearly 25
years, during which time she occasionally taught
school. She has led a department or taught a Sab-
bath School class on every level since she was ten
years old. She has produced materials for and di-
rected Sabbath School training workshops, nutrition
and health education series, and Bible study groups.
She plays organ and piano, and directs church in-
strumental and singing groups for children and
adults. She enjoys nature and the homemaking arts.
Carol has two adult children.
Introduction to the Book of Job
Consider My Servant
Job was a successful, respected family man of Uz, probably a terri-
tory "near the Syrian desert or in northern Arabia, and not far from
Edom."—SDA
Bible Dictionary,
p. 1120. Henry M. Morris suggests:
"The Book of Job may also be the oldest book in the Bible, with the
probable exception of the first eleven chapters of Genesis. There can, at
least, be no question about its setting in the patriarchal period, cer-
tainly before Moses and possibly even before Abraham."—The
Remark-
able Record of Job
(Grand Rapids, Mich.: Baker, 1988), p. 12.
Morris thinks that the ancient Jewish tradition that regarded Moses
as the author should be taken seriously. As evidence, he cites the allu-
sions in Job to the Genesis account of Creation, the fall of mankind
into sin, and the Flood. Ellen G. White agrees. During Moses' 40 years
in Midian, "under the inspiration of the Holy Spirit, he wrote the book
of Genesis and also the book of Job."—Ellen G. White Comments,
SDA
Bible Commentary,
vol. 3, p. 1140. (See also
Education,
p. 159.)
The major theme of the book is the control of God over the affairs
of the universe and specifically over the affairs of earth. Although the
suffering of innocent people is not fully explained, "the history of Job
had shown that suffering is inflicted by Satan, and is overruled by
God for purposes of mercy."—The
Desire of Ages,
p. 471.
Five prominent truths are emphasized in Job: (1) Job's experience
illustrates that righteous people may suffer. (2) Job's greatest concern
was to reconcile his faith in God's supreme justice with his own unde-
served afflictions. How could a loving, just God allow it? (3) God de-
plores the notions that the righteous are always blessed and that suf-
fering is always the result of the sufferer's sin. (4) God is completely
just, even though in this life the wicked are often never punished and
the innocent often suffer. (5) Despite their suffering, human beings,
motivated by love, must surrender themselves entirely to God, be-
cause He is Lord. Job served God because he loved Him, not for pros-
perity or prestige.
The book of Job has five natural divisions:
I.
Prologue: The Drama Begins (Job 1,2).
II.
Job Seeks Understanding, and His Three Aged Friends Respond
(Job 3-31).
III.
Young Elihu Attempts to Answer for God (Job 32-37).
IV.
God speaks for Himself (Job 38-41).
V.
Conclusion: Job's Restoration (Job 42).
Check with your local Adventist Book Center
for the companion book to this quarter's Sab-
bath School lessons.
5
Lesson 1
March 28-April 3
When Calamity Strikes
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 1:1-5, 13-22; 2:7-13.
MEMORY TEXT: "Naked came I out of my mother's
womb, and naked shall I return thither the Lord gave, and
the Lord hath taken away; blessed be the name of the
Lord" (Job 1:21).
KEY THOUGHT:
How should believers in God relate to the
problem of suffering? The book of Job helps us find God's an-
swer to this universal question.
THE QUESTION EVERYONE ASKS.
"My wife and I had a
daughter-in-law and two little grandchildren we just adored.
They were all three killed in a tornado," wrote a sad and per-
plexed grandfather to a young minister.
"I think about this thing all the time. It's like a nightmare. I
. . . try to live a Christian life; I've prayed constantly that God
would show me the answer or reason for it. Do you think God
had a purpose or reason for this thing?"—"Why Blame God?"
These Times,
May 1970.
Some forms of suffering are understandable. It seems obvi-
ous that we should "reap" what we "sow" (Gal. 6:7). But again,
there are other incidents such as the one described above for
which there is no discernable reason. Our study of the book of
Job this quarter will help us find a biblical way of relating to
human woe and of handling our own personal sorrows.
6
Sunday
March 28
JOB'S BACKGROUND (Job 1:1; James 5:11).
Who was Job, and where did he live? For what characteris-
tic was he known? Job 1:1; James 5:11.
It is evident that James regarded Job as a historical person
whose steadfastness under terrible trials is an example for
Christians. The words
endurance, fortitude,
and
steadfastness
translate the Greek word used by James more accurately than
does the word
patience.
"Job doubtless lived in patriarchal times, as the social, histor-
ical, and cultural setting of the book suggests. The land of Uz
has not been identified with any particular locality, but refer-
ences in the book of Job and data provided by Josephus . . . and
Ptolemy locate Uz east of Palestine proper on the borders of the
Arabian Desert, certainly south of Damascus and probably in
the vicinity of Edom."—SDA
Bible Dictionary,
p. 579. Because
any location along the eastern fringe of Israel's Transjordan area
could qualify as "east" (Job 1:3), other scholars choose to locate
Uz to the northeast of the Sea of Galilee.
What indications do we have that Moses was the author of
the book of Job?
(See Introduction.) Linguistic evidence, pres-
ent in both the book of Job and the Pentateuch (the five books of
Moses), suggests that the same author wrote all of them.
If Moses wrote the book of Job during his sojourn in Midian,
it would explain why there are no allusions to the Exodus or
related events, because he was writing before that time.
"The obvious setting of Job is that of Arabian Desert culture.
Strangely enough, it is not an Israelitish setting. There were
worshipers of God outside the confines of Abraham's descen-
dants. The setting is not political, military, or ecclesiastical.
Rather, Job emerges from a domestic background common to
his age. He was a wealthy landowner, honored and loved by his
countrymen. He can be identified with no dynasty or ruling
clan. He stands out, a lone, majestic figure in history, important
because of his personal experience rather than because of his
relationship to his time or to his contemporaries."—SDA
Bible
Commentary,
vol. 3, p. 494.
What is important about the story of Job?
7
Monday
March 29
HAPPINESS AND SUCCESS (Job 1:1-5).
Although the exact location of Job's home cannot be pin-
pointed, the account indicates that the patriarch was a city
dweller (see Job 29:7) and not a nomad living in tents like Abra-
ham, Isaac, and Jacob (see Heb. 11:9).
What was Job's economic status? Job 1:3. What does Job
31:24, 25, 28 reveal about Job's attitude toward his great
wealth?
"God has given in His word a picture of a prosperous man
[Job]—one whose life was in the truest sense a success, a man
whom both heaven and earth delighted to
honor."—Education,
p. 142.
How large a family did Job have? Job 1:2. How concerned
was Job for the spiritual well-being of his children? Job 1:5.
Not only was Job successful in business, he was a happy
family man. The love Job and his wife had for their children
was reflected in the mutual love the young people had for one
another (Job 1:4). Job's care for his family went beyond the cus-
toms of the time as is seen in the unusual act of dividing his
great wealth with his daughters, as well as with his sons (Job
42:13-15).
"It were well for parents to learn from the man of Uz a lesson
of steadfastness and devotion. Job did not neglect his duty to
those outside of his household; he was benevolent, kind,
thoughtful of the interest of others; and at the same time he
labored earnestly for the salvation of his own family."—Ellen
G. White Comments,
SDA Bible Commentary,
vol. 3, p. 1140.
How was Job regarded by the city fathers and the younger
generation of leaders? Job 29:7-10. Why did the less fortunate
people in the city and even strangers appreciate him? Job
29:11-17; 31:32.
In what practical ways would you suggest Christians today
might emulate Job's concern for his family and involvement
in the affairs of his city?
8
Tuesday
March 30
SUDDEN LOSS AND SEARING SICKNESS (Job 1:13-19;
2:7, 8).
Job and his wife were unaware of what was taking place in
the heavenly council recorded in Job 1 and 2. The family mem-
bers were living normal lives, rejoicing in the Lord, with one
another, and with their neighbors. (See Job 1:13.)
What four tragic events struck this happy family in a single
day? Job 1:13-19. What is the significance of the repeated
phrase "while he was yet speaking"? Which of the catastro-
phes do you think was the most severe for Job and his wife?
Why?
"Job was given no opportunity to recover his equilibrium
between blows. The poignancy of the tragedies was accentuated
by the ruthless timing of the events. In a few short minutes his
world collapsed."—SDA
Bible Commentary,
vol. 3, p. 501.
The patriarch lost his material goods. Eventually he could
replace his herds and flocks, but people are always more im-
portant than things. His children were forever gone as far as
this life was concerned. Job and his wife must have been numb
with grief.
What terrible disease beset the grieving father? Job 2:7, 8.
How did it affect him? Job 2:12.
The Hebrew word translated "boils" (KJV) or "sores" (RSV)
in Job 2:7 is used for the boils of the Egyptian plague (Ex. 9:9),
and also in connection with leprosy (Lev. 13:20) and the sick-
ness of Hezekiah (2 Kings 20:7). Evidently it was a severe condi-
tion of boils, ulcers, or another diseased condition of the skin. In
just a few moments a strong man had become a diseased suf-
ferer unable to explain why.
Have you ever experienced a painful disease? How did you
relate to your suffering?
"Often your mind may be clouded because of pain. Then do
not try to think. You know that Jesus loves you. He understands
your weakness. You may do His will by simply resting in His
arms."—The
Ministry of Healing,
p. 251. (See Ps. 119:110-112,
137-144.)
9
Wednesday
March 31
FAITH LOOKS UP (Job 1:20, 21; 2:9, 10).
When Job's life collapsed, how did he respond? Job 1:20,
21. How would you have responded?
Job's religious experience ran deep. He had a close, personal
relationship with his Maker, and he would not blame God for
these horrible, inexplicable events.
Job knew that what God
al-
lowed,
He had not caused.
Job's statements must be interpreted
with this in mind: "The Lord hath taken away" (Job 1:21), and
"Shall we not receive evil" (Job 2:10) at the hand of God? God
is never responsible for evil, but recognizing His complete sov-
ereignty over the world, Job submitted himself to whatever the
Lord allowed.
"The power of the truth should be sufficient to sustain and
console in every adversity. It is in enabling its possessor to tri-
umph over affliction that the religion of Christ reveals its true
value. It brings the appetites, the passions, and the emotions
under the control of reason and conscience, and disciplines the
thoughts to flow in a healthful channel. And then the tongue will
not be left to dishonor God by expressions of sinful repining.
"Our Creator justly claims the right to do as He chooses with
the creatures of His hand. He has a right to govern as He will,
and not as man chooses. But He is not a severe judge, a harsh,
exacting creditor. He is the very fountain of love, the giver of
blessings innumerable."—Testimonies, vol. 5, p. 314.
How was Job's grief and confusion of mind compounded
by his wife's reaction to their ruin? Job 2:9. In what way did
she unwittingly allow Satan to use her? Job 2:4, 5, 9 (compare
Eph. 6:12).
The Lord never reproved Job's wife. Perhaps the loss of her
10 children at one stroke and the collapse of her husband's
health was more than she could endure. Her words seem to
express a faith now overshadowed by tragic loss. Her audible
despair pressed harder on Job's faith than even his great losses
and sickness. But the baffled man refused to yield his confi-
dence in God.
Remind yourself of some of your painful experiences in
life. Looking back, how do you know God was with you?
10
Thursday
April 1
THE COMING OF "HELPFUL" FRIENDS (Job 2:11-13).
Who heard about Job's catastrophes? What did they agree
among themselves to do? Why? Job 2:11.
Job's friends came from some distance to show their support.
Job later called them "miserable comforters" (Job 16:2), but this
does not deny their sincere desire to be supportive of their long-
time friend in his great need.
How did Job's friends feel about his sufferings? Job 2:12,
13. In what unsatisfactory ways do we sometimes relate to
people who are grieving personal loss? Why?
"When these friends caught their first glimpse of Job from
afar, they were aghast. All of Job's former estate, which once
dominated the landscape, had been devastated, and Job himself
was scarcely recognizable, his body being so disfigured. Over-
come with grief, they wept aloud and rent their mantles. They
threw
dust,
symbolic of disease and death,
into the air. . . .
This
gesture expressed the depth of their sorrow at such a horrifying
affliction. Then they sat in silence for seven days and seven
nights. This length of time signified the intensity of their sor-
row, for such was the period of mourning at the death of a most
notable figure (cf. Gen. 50:10; 1 Sam. 31:13).
"The seven-day period functions as a turning point in the
dramatic action of the account. The atmosphere was tense. No-
body spoke. Job's pain was visibly unbearable. Then like a
thunderclap Job's lament broke the silence."—John E. Hartley,
The Book of Job,
The New International Commentary on the Old
Testament, ed. R. K. Harrison (Grand Rapids, Mich.: Wm. B.
Eerdmans Pub. Co., 1988), pp. 86, 87.
If you visited a suffering friend, would you weep and sit in
silence for a long period of time? Or would you offer words of
encouragement and consolation?
The subsequent conversation revealed his friends' belief that
Job's suffering had resulted from his sin. Perhaps this partly ex-
plains their long silence. Instead of reassuring him of God's love,
forgiveness, and power to restore, the miserable comforters nursed
their depression and contributed to his agony of spirit. Their opin-
ions, rather than his need, were uppermost in their thoughts.
11
Friday
April 2
FURTHER STUDY:
What do the following Bible passages
teach regarding the attitude we should adopt in times of suf-
fering and trial?
Deut. 8:5
Prov. 3:11, 12
Isa. 48:10
1 Peter 1:7
1 Peter 4:12, 13
Read
The Ministry of Healing,
"Mind Cure," pp. 241-259.
"It is the work of faith to rest in God in the darkest hour, to
feel, however sorely tried and tempest-tossed, that our Father is
at the helm. The eye of faith alone can look beyond the things of
time to estimate aright the worth of the eternal riches."—The
Acts of the Apostles,
pp. 575, 576.
DISCUSSION QUESTIONS:
1.
Why do trials often befall believers at moments of success?
2.
Is it necessary for us to suffer before we have such trust as
Job exhibited? How is trust developed?
3.
God allows, but does not necessarily cause, suffering. The
purpose of the suffering is sometimes to test the faith of
the sufferer. But why does He allow a baby to be born
handicapped? This may test the family's faith, but the
baby is innocent.
4.
How would you explain Job's statement, "The Lord gave,
and the Lord hath taken away" (Job 1:21)? How would
you answer someone who cannot believe that God really
loves us when He allows such terrible things to happen?
SUMMARY:
Suffering comes to all—good and bad, rich and
poor—as illustrated by Job's experience. Its presence is not evi-
dence that God has abandoned us. "Many are the afflictions of
the righteous: but the Lord delivereth him out of them all" (Ps.
34:19). Job's submission is an example for us.
12
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Sabbath Afternoon
Lesson 2
April 4-10
The Adversary
READ FOR THIS WEEK'S STUDY: Job 1:6-12, 21, 22; 2:1-10.
MEMORY TEXT: "Be sober, be vigilant; because your ad-
versary the devil, as a roaring lion, walketh about, seeking
whom he may devour" (1 Peter 5:8).
KEY THOUGHT:
Evil and misery exist in a universe created
by a God of love because an enemy has arisen who is the cause
of all that is wrong.
WE MUST LOOK BEHIND THE SCENES.
Satan hated Job
because Job was a living example that serving God was not an
impossibility. Throughout history there have been many who
have proved Satan wrong by relying totally upon the righteous-
ness of God. At the end of time there will be the righteous living
on the earth just before Jesus comes. (See Rev. 14:1-5; 15:2.)
They too will stir up Satan's wrath, and he will do all he can to
destroy them.
This lesson points us to the fact that human suffering is
linked to the presence of sin on earth. A loving God is
not
the
source of our misery. (See Matt. 13:28.)
"Unselfishness, the principle of God's kingdom, is the princi-
ple that Satan hates; its very essence he denies. From the begin-
ning of the great controversy he has endeavored to prove God's
principles of action to be selfish, and he deals in the same way
with all who serve God. To disprove Satan's claim is the work
of Christ and of all who bear His
name."—Education,
p. 154.
13
Sunday
April 4
THE SOURCE OF SUFFERING (Job 1:6, 7).
In the Bible we are allowed to see that which God never
disclosed to Job and his friends. The curtain is drawn back to
reveal that it was Satan who caused the patriarch's trials. Satan
appeared as the accuser before a meeting that might be thought
of as a cosmic United Nations assembly. He argued that if God
would allow him to prove a point, his rebellion would be vindi-
cated.
What do the scriptures that follow reveal about the "sons
of God" who assembled periodically before God's throne?
Job 1:6; 2:1; 38:7; 1 Kings 22:19.
Who were included in the heavenly council?
"There is the
throne, and around it the rainbow of promise. There are cheru-
bim and seraphim. The commanders of the angel hosts, the sons
of God, the representatives of the unfallen worlds, are assem-
bled. The heavenly council before which Lucifer had accused
God and His Son, the representatives of those sinless realms
over which Satan had thought to establish his dominion—all
are there to welcome the Redeemer."—The
Desire of Ages,
p. 834.
Whose accusing voice was heard in the heavenly council?
Job 1:6; 2:1. On what basis could he do this? 2 Cor. 4:4; John
14:30; Luke 4:5, 6.
As an unfallen angel Lucifer began to question the necessity
of God's law and eventually to violate it. (See 1 John 3:8.) He
chose to question God's character and misrepresent Him to the
other angels. (See John 8:44.) He also sought to be independent
of God. (See Isa. 14:13, 14.)
Insurrection broke out among the angels. In the resulting
conflict, Lucifer (Satan) and those angels who sided with him
were expelled from heaven. (See Rev. 12:7-9.) Satan then gained
Adam and Eve's authority over this earth when they chose to
rebel against God. (See Rom. 5:12; 8:22.) Even though the world
is still God's, during the great controversy Jesus acknowledges
Satan to be the "prince of this world" (John 14:30).
What does an understanding of Satan's role do for your
concept of suffering?
14
Monday
April 5
THE ADVERSARY'S CHALLENGE (Job 1:8-11).
When the Lord asked whether Satan was acquainted with
Job, what did He call the patriarch as an expression of His
approval? Job 1:8; 2:3. Why would such terms rankle Satan?
Job was an overcomer through the power that came from
God. His love and obedience demonstrated the falseness of
Satan's earlier charges against God's government and law.
"The enemy cannot overcome the humble learner of Christ,
the one who walks prayerfully before the Lord. Christ inter-
poses Himself as a shelter, a retreat, from the assaults of the
wicked one. The promise is given, 'When the enemy shall come
in like a flood, the Spirit of the Lord shall lift up a standard
against him.' "—My
Life Today,
p. 316.
What were some of the traits of Job's "righteous" charac-
ter? Job 29:12-17 (compare 31:1, 5, 6, 9-12, 24, 25, 29-40).
A major premise of the book.
The righteousness of Job came
by grace through faith. This fact is basic to an understanding of
one of the book's major teachings:
that personal suffering is not
always the result of one's flawed character or hidden acts of sin.
When God pointed to Job as an example of a human being
who delighted to serve Him, what charge did the devil make?
Job 1:8-10. What did Satan's proposal imply about Job's char-
acter? Job 1:11.
Satan implied that God's bestowal of temporal blessings on
Job was a bribe intended to gain his loyalty. This charge
slighted both God's character and Job's. "A guardian angel is
appointed to every follower of Christ. These heavenly watchers
shield the righteous from the power of the wicked one. This
Satan himself recognized when he said, 'Doth Job fear God for
naught? Hast not thou made a hedge about him?'
"—The Great
Controversy,
pp. 512, 513.
Since my commitment to Christ makes me liable to satanic
attacks, what advantage do I have in being a Christian?
15
Tuesday
April 6
THE SOURCE OF JOB'S TROUBLES (Job 1:12, 21, 22).
How did the Lord respond to Satan's challenge? Job 1:12.
Why do you think He allowed Satan to carry out his pro-
posals?
The background for Satan's challenge and for God's response
is the great controversy between God and the rebellious angel.
Until such time as the underlying evil of sin could be fully
disclosed before the watching universe, God found it necessary
to permit Satan to exist and to carry his rebellion to its ultimate
length. This would, of necessity, cause seemingly unfair trouble
and trials to those caught in the midst of the struggle on the
planet that was the stage where the drama of sin and salvation
was being performed.
If you could ask God a question, what would you ask Him?
A little boy in Vacation Bible School responded to this question
by writing, "Why do tigers bite?" Why does the Creator, who
made perfect animals, allow them today to injure and kill other
creatures? Such questions as this have long bothered those who
believe that a good God created a perfect world.
When the cancer of sin invaded God's perfect world, God
did everything He could to counteract it. He could not use arbi-
trary force to destroy evil at its inception, or He would have
denied created beings the power of choice.
If someone you know should deny that sin is the cause of all
our troubles, ask why the animals in zoos are kept behind bars
or moats. If people do not believe in sin, why do they carry
keys? A banker may not know much about theology, but his
response to a loan application may demonstrate that he is
aware of sinful human nature.
God allows sin to run its course in order that the entire uni-
verse might realize how devastating evil really is. But at the
cross of Calvary, God paid the price to eradicate sin and its
results from this universe forever. (See
The Desire of Ages,
p. 626.)
How did Job disprove the claim that he served God only
because of material blessings? Job 1:21, 22.
How would you overcome discouragement in the face of
calamity and suffering like Job's?
16
Wednesday
April
7
THE ADVERSARY COMPLAINS AGAIN (Job 2:1-5).
In a second appeal to God, why did Satan propose a new
test for Job? Job 2:4, 5.
"Undaunted . . . Satan responded without making any con-
cessions to Yahweh's assessment of the reliability of his servant
or the absurdity of the testing. Without debating the results of
the test . . . Satan persisted in his skeptical attitude about the
grounds of Job's faith. He posited that Job was acting contritely
because he had not really been tested. Yahweh had set up too
many restrictions for there to be a true test. Impudently . . .
Satan countered Yahweh's positive evaluation of Job by quoting
two short proverbs, asserting that every person is essentially
self-serving. . . .
"Satan was seeking to move Yahweh to intensify Job's test-
ing. Insolently he enjoined:
Stretch out your hand and touch his
bone and his flesh.
Since
the bones
were considered the seat of
illness (e.g. Lam. 1:13), . . . Satan had in mind a debilitating
disease, one that would threaten Job's very life. He believed that
if Job's body became sorely afflicted, he would surely curse God
to his face. Job would exchange his fear of God for a healthy
life."—John E. Hartley,
The Book of Job,
pp. 80, 81.
How does the Bible principle of self-sacrificing love over-
ride the desire for self-preservation among those who accept
Christ as Lord of their lives? Rom. 5:7, 8; 1 John 3:16; Matt.
16:25.
The desire for eternal life is a good secondary motive for
serving the Lord. Jesus encouraged this desire. (See John 5:24.)
But the desire to live is not the primary concern of consecrated
Christians. Both Moses and Paul were willing to die eternally if
only their beloved people could be saved. (See Ex. 32:32; Rom.
9:3.) The self-giving love of Christ inspires the same spirit of
sacrifice in His faithful servants.
Would you be willing to give up your life if your faithful-
ness in the face of death would convince others of the love
and justice of God? What other reasons would you accept for
laying down your life?
17
Thursday
April 8
THE CAUSE OF JOB'S DISEASE (Job 2:6, 7,10).
What was the real cause of Job's troubles?
Eph. 6:12
1 Peter 5:8
Rev. 12:10-12
To whom did Job attribute his sufferings? Job 1:21; 2:10.
Why do you think he did so?
Semitic people looked upon God as the first cause of every-
thing. Thus God is said to be the cause of all that happened to
Job. (See Job 1:11; 2:5.) Yet Moses makes it clear that it was
Satan who provoked and caused Job's sufferings. In the Bible,
God often is said to have done something that He permitted or
did not prevent. Other examples can be found in Genesis 45:4-8;
Exodus 4:21; 7:22; 8:15; Isaiah 10:5-11.
"The history of Job had shown that suffering is inflicted by
Satan, and is overruled by God for purposes of mercy."—The
Desire of Ages,
p. 471.
In what way did God impose limits or restraints on Satan's
ability to cause suffering? Job 1:12; 2:6. Why didn't God im-
pose the same restraints on Satan in the cases of the apostle
Paul and the many Christian martyrs? (See
The Great Contro-
versy,
pp. 240, 634.)
If Satan had full sway over the human family he would ruth-
lessly ruin and destroy every human being. But the Lord re-
stricts the devil's operations.
"Satan was permitted to tempt the too-confident Peter, as he
had been permitted to tempt Job; but when that work was done
he had to retire. . . . The enemy dare not go one hairbreadth
beyond his appointed sphere."—My
Life Today,
p. 316.
What promises should encourage God's people when they
are brought under trial and suffering? 1 Cor. 10:13; Isa. 43:2
(compare Ps. 140:6, 7; 144:1, 2).
18
Friday
April 9
FURTHER STUDY:
What is the relationship between Revela-
tion 12:7-9 and the rest of Revelation 12? Why did John intro-
duce the casting of Satan out of heaven in the context of a
discussion of the work of the "dragon" in the Christian era?
What has Satan been given permission to do to God's people
throughout the ages? Has the Lord imposed restraints upon
him? In what ways will Satan's attack on the last-day church
be similar to and different from his attack on Job?
Read the chapter entitled "The Origin of Evil" in
The Great
Controversy,
pp. 492-504.
Why has God allowed Satan to continue to exist?
"He has
allowed Satan to develop his character, that he might stand
before the heavenly universe, before the worlds unfallen, and
the fallen world, in his true attributes, as a deceiver, an accuser
of the brethren, a murderer at
heart."—Testimonies to Ministers,
p. 412.
DISCUSSION QUESTIONS:
As a Christian, how would you
relate to the following situations? How would you reconcile
such suffering with the love of God for His devoted people?
(See Rom. 8:28.)
•
A promising college student who, because of an automo-
bile accident that was not his fault, has lost both legs and
is crying out, "Why me?"
•
A pastor, stricken with a fatal malignancy after 25 years of
successful service in the mission field?
•
A widow whose husband of less than two years has just
died from a rare disease?
SUMMARY:
The sufferings of Job in particular and of the
human race in general can be understood only against the
backdrop of the controversy between God and Satan. Satan
and sin are the ultimate cause of all woe. Because of His per-
fectly righteous nature, God cannot eliminate these from the
universe until the moral issues raised in Satan's rebellion have
been fully and finally resolved. But God does restrain Satan,
and He overrules his efforts, in order to bring good out of evil
for those who love Him.
Lesson 3
April 11-17
Conversation With a
Suffering Man
Q
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 3-5.
MEMORY TEXT: "Shall mortal man be more just than
God? shall a man be more pure than his maker?" (Job
4:17).
KEY THOUGHT:
It does not always help us in times of
discouragement to be told that we have brought our troubles on
ourselves. We need to be sure that we understand clearly how
God deals with humanity.
THE DIALOGUES BETWEEN JOB AND HIS FRIENDS
consist of three cycles. There are six speeches in each cycle, one
by each of Job's three friends followed by Job's responses: the
first cycle (Job 4:1-14:22); the second cycle (Job 15:1-21:34); the
third cycle (Job 22:1-27:23).
Some time had elapsed since Job had expressed a calm trust
in God and resignation to his fate. It took a while for the news
of his calamities to reach his friends and for them to come to see
him. "This passage of time helps to explain Job's change of
attitude from the calm resignation of ch. 2:10 to the deep dis-
couragement of ch. 3. The initial blows of tragedy appeared not
to be as damaging to Job's morale as were the weeks of constant
suffering."—SDA
Bible Commentary,
vol. 3, p. 504.
Eliphaz outlined the prevailing attitude of his day toward
suffering. He mixed a good deal of truth with some error. His
words demonstrate that a mistaken understanding of God and
His ways often limits our compassion.
20
Sunday
April 11
JOB'S DISCOURAGEMENT (Job 3:1-19).
Sometimes people have the mistaken idea that a Christian
should always be happy. A sustaining faith holds us close to the
Lord even in times of discouragement.
What remarks show how discouraged Job was? Job 3:3-10.
Job wanted the day of his birth removed from the calendar. If
the day had not existed, Job himself would be nonexistent and,
therefore, would not be suffering intense pain and misery. He
wished, "May it [the day of my birth] not be counted among the
days of the year; May it not appear in any of its months" (Job
3:6, Jewish Publication Society translation, hereafter referred to
as JPS). Job cursed the day of his birth "because it did not block
my mother's womb, and hide trouble from my eyes" (Job 3:10,
JPS).
Job was not the only Bible character who experienced de-
spondency. Compare his reactions with those of:
Elijah-1 Kings 19:4, 14
The psalmist—Psalm 6:2, 3, 6, 7
Jeremiah—Jer. 20:14, 15, 18
"While the Christian's life should be predominantly happy,
dark days will come. All Christians sometimes pass through the
'Slough of Despond.' As in Job's case, the sun still shines and
will eventually break through."—Norval Pease,
Saint Under
Stress
(Mountain View, Calif.: Pacific Press Publishing Assn.,
1980), p. 29.
Why did Job wish he had never been born (Job 3:11, 12)?
Job 3:13-19.
If Job had died at birth, he would have been like dead kings
and nobles (verses 14, 15). Their wealth would be gone, but so
would be their troubles. In fact, Job says, it would be an advan-
tage to have been stillborn.
Is death the real solution to the problems of this life? What
ultimate solution does God offer? (See 1 Cor. 15:51-57.)
21
Monday
April 12
WHY IS SUFFERING PERPETUATED? (Job 3:20-26).
What basic question did Job raise about the continued suf-
fering of those wishing to die? Job 3:20-22.
When the quality of life has gone, as it had for Job, sufferers
sometimes wish they could fall asleep and not awaken until the
resurrection morning. Job questioned why God perpetuates the
lives of those who are suffering and who crave death. There are
reasons that are beyond our human understanding. Perhaps the
Lord maintains the life of the sufferer because He knows that
the result will be a deeper level of commitment to Him. Perhaps
He sees that there are habits and attitudes that need to be
changed. Perhaps loved ones and friends will be so impressed
with the patience and faith of a suffering saint that they will
turn to God. Illness, with its accompanying weakness and frus-
tration, is hard to bear. But the Lord assures us that "the suffer-
ings of this present time are not worthy to be compared with
the glory which shall be revealed in us" (Rom. 8:18).
Job saw no way out of his trouble. Persistent suffering, unre-
lieved by a knowledge of its cause, is likely to produce this kind
of feeling. "Satan had claimed that God had built a hedge of
protection around Job (ch. 1:10). Now Job claims that God has
built a hedge of affliction about him [verse 231."—SDA
Bible
Commentary,
vol. 3, p. 508.
How did Job describe his reaction to the troubles that had
come upon him? Job 3:24-26.
How human Job was! Before calamity and sickness came
upon him, he feared that his life of prosperity might suddenly
be brought to an end. And sure enough, it was! The heavens
sometimes do fall. But, for the faithful, the Lord is always pres-
ent to restrain the hand of the evil one.
How do you relate to the question Job raised (Job 3:23)?
Can you think of other reasons why God allows people to go
on suffering even though they wish to die? Because "all
things [good and bad] work together for good to them that
love God" (Rom. 8:28), can we rest in the assurance that God
will bring blessing out of what appears to us to be unneces-
sary suffering?
22
Tuesday
April 13
THE TRADITIONAL DOCTRINE OF RETRIBUTION (Job
4:1-11).
We are prone at times to be as judgmental as Job's friends.
Have we ever said to someone undergoing trials, "Perhaps God
is trying to teach you something," or "If your lifestyle had been
different . . ."? The Bible does support the idea that God often
rewards good and punishes evil in this life. But that does not
mean that we have the right or wisdom to judge others' charac-
ters by the good or evil fortunes that befall them.
Notice how tactfully Eliphaz began his remarks. For what
did he commend Job? Job 4:3-5.
Eliphaz suggested that, as a result of his personal calamities,
Job could no longer be objective (verse 5).
To be "dismayed" and "impatient" (verse 5, NW, RSV) with
what one does not understand is a normal human emotion. But
to make "your piety be your confidence and your blameless
ways your hope" (verse 6, NW) is to trust in self rather than in
God.
What is true and what is false in Eliphaz' speech recorded
in Job 4:7-11?
We do not live in the time of retributive justice.
"It is very
natural for human beings to think that great calamities are a
sure index of great crimes and enormous sins; but men often
make a mistake in thus measuring character. We are not living
in the time of retributive judgment. Good and evil are mingled,
and calamities come upon all. Sometimes men do pass the
boundary line beyond God's protecting care, and then Satan
exercises his power upon them, and God does not interpose. Job
was sorely afflicted, and his friends sought to make him ac-
knowledge that his suffering was the result of sin, and cause
him to feel under condemnation. They represented his case as
that of a great sinner; but the Lord rebuked them for their judg-
ment of His faithful servant."—Ellen G. White Comments,
SDA
Bible Commentary,
vol. 3, p. 1140.
Can you refer to other Bible examples of the misuse of the
doctrine of retribution? How is it misused by Christians
today?
23
Wednesday
April 14
ELIPHAZ DESCRIBES HIS DREAM (Job 4:12-21).
Answer the following concerning Eliphaz' dream. Job 4:12-
16:
Who or what spoke to Eliphaz? verses 12-16:
What was the question? verse 17:
What was the answer? verses 18, 19:
What evidence was presented? verses 20, 21:
Eliphaz thought he had received a divine revelation. But
dreams do not always come from God.
The Hebrew of Job 4:17 uses the verb
to justify.
The verse
may be translated: "Can a man be justified before God, can a
man be pure before his Maker?" In this Eliphaz was correct: a
justified person is pure before God. (See
Christ's Object Lessons,
p. 163.) No mortal is, by nature, pure in the sight of God. (Com-
pare Rom. 3:9-18.) The only remedy is to be justified (made
pure) by God when, believing, we receive Christ as Saviour and
Lord. (See Rom. 3:21-31; 6:18.)
Job claimed innocence. The implication is that God afflicted
an innocent man. Eliphaz responded by asserting that mortals
are naturally unrighteous or impure in the sight of God. Hence,
no one dare imply that God is unjust in afflicting and destroy-
ing such imperfect creatures. God does not place total confi-
dence in His angels (Job 4:18). How much less can He have
confidence in "those who dwell in houses of clay" (verse 19,
JPS).
The error in Eliphaz' argument is not in his claim that all
mortals are naturally impure in the sight of God, but in the
implication that, therefore, Job's sufferings resulted from his
fallen human condition. In fact,
Satan caused Job's sufferings,
and
there is no evidence that God allowed Job to be afflicted be-
cause he was fallen by nature.
Was Job a justified man before Satan's afflictions burst
upon him? What evidence can you give that justified be-
lievers are subject to suffering and death?
24
Thursday
April
15
ELIPHAZ SHARES HIS LIMITED UNDERSTANDING OF
GOD (Job 5).
It is true that "all our enjoyment or suffering may be traced
to obedience or transgression of natural
law."—Testimonies,
vol.
3, p. 161. But Job's affliction resulted from Satan's transgression
of natural law, not Job's transgression. Eliphaz implied that Job
was among the sinful and foolish (Job 5:1-7). "Eliphaz fails to
recognize that stating a reason for trouble does not comfort the
sufferer. The human heart is not healed by a knowledge of the
inevitability of trouble any more than sin is forgiven by a
knowledge of the universality of
sin."—SDA Bible Commentary,
vol. 3, p. 512.
What did Eliphaz advise Job to do? What weaknesses do
you find in the reasoning behind his argument that Job had
no just cause for complaint? Job 5:8-26.
Eliphaz' argument recorded in chapter 5 is threefold: (1)
Foolish, evil mortals suffer for their sins (verses 1-7); (2) Job
should turn to God, who is fully able to restore his health and
fortunes (verses 8-16); (3) Job should be happy that God is re-
proving him, because He plans to deliver him from his afflic-
tions and give him long life and prosperity (verses 17-26).
The errors in the argument are apparent: (1) Job had no evi-
dence that he was being punished for being foolish or evil. (2)
Job had never turned away from God. He could not explain
why God allowed calamities to come upon him, but he had
never rejected God. (3) Job had no evidence that God planned to
restore his health and fortunes. Those who put their trust in the
Lord will not always be immune from the continuing "slings
and arrows of outrageous fortune."
Paul quoted Eliphaz' statement (Job 5:13), preceding it with
the truth that "the wisdom of this world is foolishness before
God" (1 Cor. 3:19, NASB). By Eliphaz' reasoning there is no
basis for understanding the inexplicable. The law of cause and
effect is God-ordained. But in Job 1 and 2, the readers of Moses'
account are given insight into what neither Job nor Eliphaz was
able to see. Satan was the cause of Job's loss and suffering.
In spite of his lack of full understanding, what did Eliphaz
claim about his views? Job 5:27. What is the lesson for us as
we recognize the falsity of his claim?
25
When the world
Adventist family
gets together, we ,
are more than just
"a drop in the
bucket."
,fie
Let's "get together"
June 26 for the Far Eastern
Division!
Friday
April 16
FURTHER STUDY:
Read Job 3-5 in a modern version. What
do you learn about Satan from Zech. 3:1, 2; 2 Cor. 4:4; Rev.
12:10-12?
DISCUSSION QUESTIONS:
1.
If Eliphaz' argument is incorrect, and God does not al-
ways restore to health and prosperity those who trust in
Him (Job 5:17-26), how would you explain to an unbe-
liever your faith in the providences of God?
2.
Atheists sometimes live long and prosperous lives. How
does this fact relate to Eliphaz' expectation that fools al-
ways suffer?
3.
A friend of yours has just won two million dollars in a
lottery. He believes that God gave him this money. Do
you agree with him? Why? How would you respond?
SUMMARY:
Although Eliphaz expresses the prevailing atti-
tude of his day toward suffering, his understanding of God
and His ways was a mixture of truth and error. A mistaken
understanding of God and His ways limits our ability to show
compassion to suffering people.
26
Lesson 4
April 18-24
Confused by Tradition
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 6-8.
MEMORY TEXT: "What is man, that thou art mindful of
him? and the son of man, that thou visitest him? For thou
hast made him a little lower than the angels, and hast
crowned him with glory and honour" (Psalm 8:4, 5).
KEY THOUGHT: When the inexplicable occurs, people ei-
ther blame someone or something or seek understanding. But
the source of information to which they turn may be question-
able. If so, the information shared can be hurtful rather than
helpful, because it is only partially true. In times of stress we
need to make sure we are in contact with God through His
revealed Word.
BILDAD JUMPS INTO THE DEBATE. In the first cycle of
the dialogue between Job and his friends, Eliphaz was the first
to answer Job. His answer was followed by Job's second speech.
Then another friend, Bildad, jumped into the discussion. Who
was Bildad? "Abraham took a wife, and her name was
Keturah" (Gen. 25:1). She bore him six children including
Shuah from whom came the Shuhites. Bildad was a Shuhite.
Abraham sent Keturah's sons "eastward, unto the east country"
(Gen. 25:6). The Shuhites lived "toward the Euphrates" (Merrill
F. Unger,
LInger's Bible Dictionary
[Chicago: Moody Press, 1983],
p. 1022). Because Bildad shared the misconceptions of his com-
panions, it was difficult for him to sympathize with Job.
27
Sunday
April 18
COMPLAINTS AND CHIDES (Job 6:1-20).
Chapters 6 and 7 relate that Job not only complained about
his affliction but also stated the truth as he saw it. God is will-
ing to listen to both our complaints and our limited understand-
ing of truth. He does so in order to help us learn and experience
more about Him.
Job complained about the seriousness of his affliction (Job
6:1-13).
Job admitted (Job 6:1-7) that his opening words about
his calamity were "rash" (verse 3, RSV) and "impetuous"
(NW), but still he found his troubles inexplicable. He believed
that somehow he had been separated from God's promised
goodness. Because of the insight we are given in the first two
chapters, we understand that he was being tested.
How did Job characterize the "diet" on which, in the figu-
rative sense, he had been forced to subsist? Job 6:6, 7. What
did he say he wanted, and why? Job 6:8-13.
His trials were tasteless or unsavory to him because he did
not perceive why God had allowed them to come upon him
and how God intended them for his benefit.
What statement did Job make about friendship, and to
what kind of rivers did he liken his disappointing friends?
Job 6:14-20.
The friends were "unreliable" and "treacherous" (Job 6:15,
TLB, RSV). When needed, they would "vanish from their
place" (verse 17, RSV, NASB). All of these actions can be
viewed as forms of deceit. Jesus reminds us that "inasmuch as
ye have done it unto one of the least of these my brethren, ye
have done it unto me" (Matt. 25:40). To act at times like a friend
and at times to act otherwise is confusing and hurtful. How
different is the constancy of Jesus' friendship. (See Prov. 18:24.)
What kind of friendship do you show to those in trouble?
Do you turn away from them because you don't want to be
associated with losers? Suppose that, unlike Job, they
are
re-
sponsible for their own trouble. How do you treat them under
those circumstances?
28
Monday
April
19
SPIRITUAL IMPOTENCE (Job 6:21-30).
"Job was using a dry river
to illustrate his disappointment
with his friends. When he needed help, they offered nothing
but self-righteous criticism.
"The dry river analogy applies in our age as well as in Job's.
. . . Recall the promising people who have lost—or mislaid—
their faith. Unfortunately, good people seem to get tired of
being good faster than bad people get tired of being bad. By
ourselves we tend to ravel out, to diminish, to dry up. The only
effective deterrent to this tendency is the renewing power of
God.
"Second, the 'dry river' disappoints when it is most needed.
In a disillusioned world, many are seeking for a stream in the
desert. They look toward professed Christians hoping to see
absolute honesty, untainted purity, unselfish kindness, exem-
plary conduct, and generous faith. Too often professed Chris-
tians are like 'dry rivers.' The thirsty searcher goes away
disappointed. . . .
"Job's friends were like 'dry rivers' because they failed to
allow truth to flow. They misread the workings of Provi-
dence and were confused by tradition. The sympathy they
yearned to express was dried up by the hot winds of their
tradition."—Norval Pease,
Saint Under Stress,
pp. 33, 34.
What did Job say was the reason for his friends' behavior?
Job 6:21.
Job "stands in shame before them [his friends] just as a
thirsty member of a caravan before a dried-up brook. His
friends have proved to be
nothing. . . .
They have no refreshing
water to offer him. In looking at Job, a
terror . . .
they are
afraid.
Fear has dissolved their loyalty and preempted their efforts to
console him."—John E. Hartley,
The Book of Job,
pp. 138, 139.
Job had not asked his friends for temporal support. What
did he expect from them? Job 6:22-24. What searching ques-
tion did Job ask next? Job 6:25-30.
How would you have recommended to Job's friends that
they revitalize their dried-up spiritual lives?
29
Tuesday
April 20
DESIRE FOR DEATH (Job 7:1-11).
How long did Job indicate he had suffered up to this point
in his experience? Job 7:1-3.
The friends originally heard of Job's troubles and together de-
cided to come and comfort him. "They saw how very great was
his suffering" (Job 2:13, JPS). Perhaps Job was in or was ending
what might appear a dangerous stage of his disease. But as their
dialogue with Job and their monologues on suffering continued,
so did Job's illness. His condition became chronic, perhaps with
recurrent symptoms. Certainly he had "unrelenting" and "un-
sparing pain" (Job 6:10, NIV, NASB). By this time Job had experi-
enced "months of futility" (NIV) and "emptiness" (RSV).
How did Job describe the symptoms of his disease and the
consequent impact on his physical appearance? Job 7:5. How
did he assess his future? Job 7:6-10.
What did Job's intense suffering lead him to decide? Job
7:11.
Job had every right to speak to his heavenly Father about his
anguishing experience. Job was hurting and impatient. He
seemed to feel that his undeserved suffering justified him in
complaining to God.
The book of Job clearly identifies the speakers in the dialogue
between Job and his friends and frequently notes the person or
persons who are being addressed. But rarely does the author
note when a remark or complaint is being addressed to God.
But beginning with Job 7:11, the context is clear that Job is di-
recting his complaint to the heavenly Watcher, the "Preserver
of men" mentioned in verse 20. The word translated
"preserver" (KJV), "watcher" (NASB, RSV, NIV, TLB), or
"jailer" (TEV) means to guard in a good sense (protect) or in a
bad sense (confine). Job's complaint was that God was confin-
ing him by illness. "Why make of me Your target, and a burden
to myself?" (Job 7:20, JPS).
Knowing the work of Satan in persecuting Job, and God's
intention to test him, are you better able to explain some of
the trials that you have experienced?
30
Wednesday
April
21
JOB COMPLAINS DIRECTLY TO GOD (Job 7:12-21).
Complete the following exercise in order to clarify Job's
reactions:
Verse What Job felt
Verse
What Job wanted
refuge in sleep
death rather than pain
to be left alone
pardon
Job's feelings can be understood in the light of what he
thought would be best for him. But when our desires are com-
pletely surrendered to God's will for us, we are reconciled to
whatever He orders or provides.
Compare Job 7:17 with Psalm 8:3-6. What do you see as the
major difference between the way these similar thoughts
were understood by the persons expressing them?
God promises us today the blessings Job craved:
Prov. 3:24
Rev. 2:10
James 1:13
Micah 7:18
"If Job had met his trials with perfect calmness, if he had
never uttered an impatient word, we might find it hard to iden-
tify with him when problems pile up in our lives. We know
how he felt when he screamed: 'I give up; I am tired of living.
Leave me alone. My life makes no sense.' It may be a comfort to
us to remember that God was behind the shadows in Job's
world. He hasn't forsaken us, either."—Norval Pease,
Saint
Under Stress,
p. 35.
What spiritual dangers do you see in the way Job reacted?
31
12
13
14
15
16
17-19
20
21
Thursday
April
22
BILDAD JOINS THE DISCUSSION (Job 8:1-22).
Bildad joined Eliphaz in mixing truth with error. This chap-
ter contains his reaction to Job's complaints.
How would you answer the question that Bildad asked Job
about the way God deals with us? Job 8:1-3.
"Bildad attempts a defense of the justice of God. He is correct
in his
respect
for God's justice, but wrong in his
understanding
of
God's justice. He believes that justice demands specific punish-
ment for sins in this life. He assumes that Job is the object of
such justice."—SDA
Bible Commentary,
vol. 3, p. 520.
What reason did Bildad propose for the death of Job's chil-
dren? What false solution did he suggest? Job 8:4-7?
"After renouncing Job's complaint that God is treating him
unjustly, Bildad instructs Job about the certainty of double retri-
bution. There are no exceptions to retribution. The blameless
are always blessed by God and the wicked always punished.
Any circumstances to the contrary are either illusory or mo-
mentary. This can be proved by the teaching of the fathers and
by the patterns of nature. In Bildad's opinion it is unequivocally
true that God does not pervert justice. He thus equates justice
with double retribution."—John E. Hartley,
The Book of Job,
p. 164.
Despite Bildad's arguments, presented in Job 8:8-22, why
would you reject the traditional view that the wicked always
suffer in this life and the righteous always prosper?
In the short term, tradition may be called experience. Such
experience, however, may be unreliable. To be valid, experience
must be based on "careful experiments made with the mind
freed from prejudice and uncontrolled by previously estab-
lished opinions and
habits."—Testimonies,
vol. 3, p. 69. Those
who "know nothing" (Job 8:9) cannot evaluate tradition or
understand true experience.
What evidence can you give that in
the long run
the wicked
will suffer and the righteous will be rewarded?
32
Friday
April 23
FURTHER STUDY:
Read Job 6-8 in other versions, if possible.
As you read Job 8, think about the concept of salvation by
works and contrast it with the great doctrine of justification by
faith as it is summarized in
The Great Controversy,
pp. 253-256.
We dare not be too hard on Job's friends.
"The casual
reader is sometimes shocked at the position taken by Job's three
friends. Pious as Job is, perfect as Jehovah has declared him to
be, the three persist in condemning him. Their attitude may
provoke a resentment against these men. Such reaction is as
unjust to the three friends as the three friends are unjust to Job.
For it is an easily overlooked distinction that separates the belief
of these three friends from the reader's own belief.
"God does reward good and punish evil in this life.
Throughout the Christian world this is an axiom. You and I
have grown up with the basic assumption. And Scripture exam-
ples to support the assumption are abundant. . . .
"Yet it does not follow from this that man can judge his
neighbor's character by the good or ill fortune that befalls him.
Failure to recognize this fact is one fundamental error of these
three friends. . . .
"As wisdom taught, God rewards good and punishes evil.
But as wisdom did not know to teach, man's vision is too cir-
cumscribed to distinguish good from evil. What appears to the
finite mind a calamity may in God's providence become a bless-
ing. And what wisdom interprets as a mark of divine disap-
proval may be instead a token of God's faith in man."—Paul T.
Gibbs,
Job and the Mysteries of Wisdom,
pp. 82-85.
DISCUSSION QUESTIONS:
1.
How can you decide whether any particular trial is a pun-
ishment for your sin or simply an instance of God testing
your faithfulness?
2.
What difference does it make when you accept the fact
that God overrules and brings good out of evil for those
who love Him (Rom. 8:28)?
SUMMARY:
Both Job and his friends show confusion about
how God deals with human beings. Such confusion does not
help us handle the question of suffering and the effects of sin
in this world. However, a true friendship with God based on a
careful study of His Word will help us find answers to the
problem of suffering.
33
Lesson 5
April 25-May 1
Job Asks for a Mediator
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 9-11.
MEMORY TEXT: "Canst thou by searching find out God?
canst thou find out the Almighty unto perfection?" (Job
11:7).
KEY THOUGHT: Under pressure of great suffering, Job
stated that God punishes both the innocent and the guilty. He
concluded that he could not receive a fair hearing in the divine
court. Zophar answered by reiterating that Job was being pun-
ished because he was guilty. If Job would repent, then God
would restore him. Both Job and Zophar were mistaken. How
would you answer them?
TEST EVERY STATEMENT BY THE WORD OF GOD. Job
9 through 11 presents an inspired record of how the minds of
God-fearing persons sometimes try to grasp issues and con-
cepts that are beyond their experience or ability to understand.
The book of Job is not filled with prophetic symbols. It does not
simply relate a narrative or state only unequivocal truths. It
contains human and divine thoughts. The human thoughts
about life and God often show a misunderstanding of God's
dealings. In studying this book we must be alert to the need of
separating true concepts from false ones. Every statement of Job
and his friends must be tested by the overall teaching of God's
Word. Not all that they said about God is true. (See Job 40:8, 9;
42:7.) Job was nearer to the truth about God than his friends,
but under pressure of discouragement he made statements that
misrepresented God.
34
Sunday
April 25
JOB WANTS JUST JUDGMENT (Job 9:1-24).
The Hebrew of Job's question may be translated: "How can a
man be justified with God?" (verse 2). The question is, "How
can a person be so righteous that in God's court he would be
acquitted?"
Why did Job think he would not fare well in God's court?
Job 9:1-16.
Because he felt that he was being punished in spite of his inno-
cence, Job concluded that he could never defend himself in the
heavenly court. "If one wished to contend with him [God], one
could not answer him once in a thousand times" (Job 9:3, RSV).
Job accepted the truth that, because God is so wise and powerful,
no one can argue with Him. He recognized that God controls the
universe, of which we are only a small part. Therefore, Job asked,
Why should God be concerned with my plea of innocence?
What was Job's mistake? He failed to see that the very pur-
pose of the heavenly court is to vindicate those who have
placed their trust in God. In a later century, Daniel clarified the
issue. Daniel foresaw the time when "the Ancient of Days came
and judgment was rendered in favor of the holy ones of the
Most High" (Dan 7:22, JPS). (See also Matt. 10:32; Rev. 3:5.)
Repentant, believing, sinful human beings have an Advocate in
the heavenly court, "one like a son of man" (Dan. 7:13, RSV),
Jesus Christ, our heavenly Mediator and Friend. (Compare
1 John 2:1; 1 Tim. 2:5.)
In your own words, outline Job's false concept of God ex-
pressed in Job 9:17-24. What evidence can you give that Job
was wrong?
Verse 17: It was not God who was crushing Job; it was Satan.
God
allowed
Job's sufferings to prove Satan wrong. God does
not destroy the blameless (see verse 22).
Verse 18: God never fills anyone with bitterness. (See Ps.
55:22.)
Verse 20: God has no desire to prove an innocent believer
guilty. (See Ex. 20:6.) Quite the contrary!
Imagine yourself in Job's place. How could you answer
your own doubting arguments?
35
Monday
April 26
NOTHING OF OURSELVES RECOMMENDS US TO GOD
(Job 9:25-35).
What had Job decided about his life? Job 9:25-28.
Notice the three figures Job used to describe the swiftness of
his approaching fate (verses 25, 26). During this rapidly passing
time, he could not forget his suffering.
What had Job decided about his standing with God and his
chances of coming to an understanding with Him? Job 9:28-31.
What did Job believe he needed? Job 9:32-35.
The Jewish Publication Society translation of Job 9:28, 29
reads: "I know that You will not acquit me. It will be I who am
in the wrong; why then should I waste effort?" How wrong Job
was! If he stood alone before his Maker, certainly he would be
found deficient. As a fallen human being he needed a Saviour
and a Mediator. But One was promised (Gen. 3:15). Pressured
by discouragement, Job overlooked this promise.
Job 9:33 in the RSV reads: "There is no umpire between us."
In fact, God has provided an Umpire. "The I AM is the Days-
man [umpire, arbiter] between God and humanity, laying His
hand upon both."—The
Desire of Ages,
p. 25. "Jesus encircles the
race with His human arm, while with His divine arm He lays
hold upon infinity."—Ellen G. White,
The Signs of the Times,
Aug. 24, 1891, p. 5.
"Have you ever felt trapped?
"Although a man is unhappy with his job, he can't quit,
because he has a family to support. . . . But every day is drudg-
ery. What should he do? A person desires deeply to confess
Christ and live by his inner religious convictions. But he fears
such a course would cost him his home, his friends, and his
career. . . . He is caught. What should he do? A young person
finds himself hooked on drugs. He knows his habit is ruining
his life. . . . His is a formidable trap. What should he do?
"Job felt trapped too. He recognized that he couldn't win in
a contest with God. His problems were unresolved, and he
didn't know how to get through to God with his side of the
story."—Pease,
Saint Under Stress,
pp. 36, 37.
What do you consider to be the way out of these traps?
36
Tuesday
April 27
JOB COMPLAINS ABOUT HIS TREATMENT (Job 10:1-22).
Chapter 10 demonstrates Job's inability to reconcile
what he
knows
about God with
what he is experiencing.
He sees himself as
guiltless and cannot understand God's dealings.
How would you summarize Job's questions in Job 10:2-6?
Job was searching for reasons for his problems. In the process
he blamed God for destroying the work of His hands while
"smiling on the policy of wicked men" (Job 10:3, NEB). Job had
temporarily forgotten that divine help is freely offered in our
search to understand God and to reconcile ourselves to that
which His providence has allowed.
How to search and find. Ask for wisdom and accept it as
God's gift. Accept God's help to "grow in grace, and in the
knowledge of our Lord and Saviour Jesus Christ" (2 Peter 3:18).
Remember that "the Bible was given for practical purposes"
(Selected Messages,
book 1, p. 20). Thank your Father for your
new understanding and apply to your life what you have
learned.
What did Job wonder about, and of what was he confident?
Job 10:8-13.
From God's perspective, what are the answers to Job's
.
qUes-
tions? Did God create with the intention of destroying His cre-
ated works? Who introduced sin and death into our world?
Will God raise again those who died believing? Will He give
them immortality and physical, mental, and spiritual perfec-
tion? (See 1 Cor. 15:51-58; Phil. 3:20, 21.)
Job 10:14-22. Job's complaints were a plea for understanding.
His expressed thoughts and feelings revealed his understanding
of God's dealings with him. Once again he renewed his lament
that he wished he had never been born and pleaded for death.
In verses 20-22 he seemed to be asking for a little comfort before
he died.
Ask yourself: Do I understand how God deals with me?
List the areas in which you seek answers from the Light of
life.
37
Wednesday
April 28
ZOPHAR EMPHASIZES JOB'S GUILT (Job 11:1-12).
"Since in Zophar's view people are either contrite wor-
shipers of God or arrogant sinners, he sees little possibility that
such a wordy man as Job might be upright, free from wrong.
With no apparent sympathy for Job's lament, he coldly reasons
that Job's present punishment is only partial, tempered by
God's abundant mercy. But he offers Job the promise that if he
repents and turns to God with a single mind, he will again
enjoy a secure, rich life."—John E. Hartley,
The Book of Job,
p. 193.
What did Zophar think of Job's words? What did Zophar
want God to do? Job 11:1-6.
Zophar is right about sound wisdom having "many sides"
(verse 6, JPS). Single-sided thinking often lies at the base of our
problems. The alternative to seeing truth in its breadth is to
become more narrow. The point is, not that there are no abso-
lute truths, but that our understanding of truth is never abso-
lute. There are always vistas beyond.
Why are there limits to our understanding God? Job 11:7-9.
Zophar was stating established truth. "We may be ever
searching, ever inquiring, ever learning, and yet there is an in-
finity beyond."—The
Ministry of Healing,
p. 431.
How would you answer Zophar's questions in Job 11:10-
12?
Zophar mixed truth with falsehood. While no one can stop
God (verse 10, TEV), at Moses' request He did delay judgment
(Ex. 32:31-34), and He prolonged the light for Joshua
(Joshua 10:12-14). Sin in some ways has hindered God's grand
plan for developing sons and daughters in His likeness.
Zophar's questions, like Bildad's, must be answered with both
"of course" and "not really."
Do you agree with Zophar's statement to Job, "Know then
that God exacts of you less than your guilt deserves" (Job 11:6,
RSV)? Why or why not?
38
Thursday
April 29
ZOPHAR ADVISES REPENTANCE (Job 11:13-20).
What was Zophar's suggestion? Why did it not fit Job's
case? Job 11:13-20.
Zophar's call on Job to repent was similar to Eliphaz' appeal
in Job 5:17-27. He too assumed Job's guilt. Notice the contrast in
Job 11:17 to Job's earlier portrayal of his ultimate end in dark-
ness (Job 10:21, 22). But Zophar persisted in calling on Job to
repent. "The speeches of Job's friends have been compared to
wheels, revolving on the same axle. They vary in detail, but
agree in basic sentiment."—SDA
Bible Commentary,
vol. 3,
p. 530.
Consider the errors in Zophar's argument in Job 11:13-20:
Verse 13: Zophar seems to imply that Job had neglected God.
Job had consistently sought the Lord.
Verse 14: The idea that Job's suffering had resulted from his
sin was false. God called him a righteous man.
Verses 15, 16: Faith does not eliminate calamity entirely.
Faith transcends fear of calamity, suffering, and the experience
of genuine misery.
Verses 17-19: The picture of uninterrupted security is unreal-
istic in this life. Faithful Christians often experience insecurity
and unfair opposition. But Zophar's words were a "message of
hope" when considered as a prediction of the future life. (See
Prophets and Kings,
p. 163.)
To have friends we must stand by them in adversity.
Dur-
ing General Grant's presidency, a man by the name of Conkling
had become involved in a scandal in the Senate. The general
attempted in every way to befriend and shield Mr. Conkling.
Another man reasoned with him, "General Grant, how is it you
are willing to be his friend? Do you believe he did right?"
"No, sir, I don't."
"How is it, then, that you are on his side now?"
Grant's reply is a classic. "When is the time to show a man's
self friendly except when his friend has made a mistake? That is
not the time to leave a man when he has made a blunder or a
mistake."
Was Zophar Job's true friend? List the characteristics of
true friendship.
39
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Friday
April 30
FURTHER STUDY:
Read Job 9-11 from a different version.
Compare what Job said with the psalmist's appeals to God
when confronted by treacherous "friends" recorded in Psalm
55. Also compare Job's statements with the psalmist's in Psalm
71.
DISCUSSION QUESTIONS:
1.
What do you think of the attempt to encourage persons
with a terminal disease by telling them, "Jesus is the great
Healer; He will certainly heal you"?
2.
Based on your study of Job's experience, what counsel
would you have for persons who are convinced that their
suffering is the result of personal sin?
SUMMARY:
The first step in resolving confusion is to recog-
nize it for what it is, as Job began to do in chapters 9 and 10.
Another insight we gain from this study is that insensitivity is
based on a lack of recognition of others' feelings and needs.
True friendship is sensitive and responsive.
40
Lesson 6
May 2-8
Trusting Through Trials
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 12-15.
MEMORY TEXT: "To God belong wisdom and power;
counsel and understanding are his" (Job 12:13, NIV).
KEY THOUGHT:
Even though we do not fully understand
why God allows trial, we should follow Job's example of trust-
ing that the Lord knows best.
JOB LONGS FOR SOCIAL SUPPORT:
Job 12 through 14
summarize both Job's attitude toward his friends and his confi-
dence in and relationship with God. Job had been injured by his
friends' ignorant diagnosis of his problem. In these chapters we
find him reacting against their accusations and expressing his
hurt feelings with some sarcasm. He longed for social support
and friendship.
"Things will go wrong with every one; sadness and discour-
agement press every soul; then a personal presence, a friend
who will comfort and impart strength, will turn back the darts
of the enemy that are aimed to destroy. Christian friends are not
half as plentiful as they should be. In hours of temptation, in a
crisis, what a value is a true friend! Satan at such times sends
along his agents to cause the trembling limbs to stumble; but
the true friends who will counsel, who will impart magnetic
hopefulness, the calming faith that uplifts the soul—oh, such
help is worth more than precious pearls!"—Ellen G. White
Comments,
SDA Bible Commentary, vol.
3,
p. 1163.
41
Sunday
May 2
SARCASM AND REBUKE (Job 12:1-25).
Job answered Zophar.
"Job for the first time really pours
scorn upon his friends. Invective, however, appears as a sec-
ondary purpose. His main object is to justify his previous asser-
tions: (1) that the whole course of earthly events, whether good
or evil, must be attributed to God, and (2) that his sufferings
entitle him to plead with God and demand to know why he is
so punished."—SDA
Bible Commentary,
vol. 3, pp. 530, 531.
What is your reaction to Job's response to Zophar and his
other friends in Job 12:1-6?
Job pointed out the contrast between his own situation and
that of the prosperous wicked. They have "contempt for
calamity" (Job 12:5, JPS). "Robbers live untroubled in their
tents, and those who provoke God are secure" (verse 6, JPS).
But blameless Job is a tortured laughingstock.
Do you agree with Job's evaluation of God's work in the
earth? Job 12:7-25.
Job pointed to nature as substantiating his contention that
the wicked prosper. Even among animals, over whom God
rules, the violent gain the upper hand. Job's argument is that
God is Sovereign over all the affairs of earth. He causes the
wicked to prosper, but when His will determines, He reduces
them to nothingness. He causes droughts and floods (verse 15).
"Erring and causing to err are from Him" (verse 16, JPS). "He
exalts nations, then destroys them" (verse 23, JPS).
"Thus Job implies that the reason for his troubles resides
with God, not with himself. In this way he is countering
Zophar's assertion. . . . People become victims of catastrophes
regardless of their social status or moral standing. Therefore, it
is with this God that Job must settle his complaint, not with the
God of the comforters."—John E. Hartley,
The Book of Job,
p. 212.
Does the rest of Scripture agree with Job? Does God cause
evil? Did He cause Job's suffering? Certainly God is sover-
eign over the world and its events. What is the message of Job
chapters 1 and 2?
42
Monday
May 3
ARGUING WITH GOD (Job 13:1-28).
What did Job find wrong with his friends' attempt to jus-
tify God's dealings with mortals? Job 13:1-16.
Zophar had expressed the wish that God would come and
speak to Job to clear up his wrong thinking. (See Job 11:5.) In
this passage Job indicates that he would welcome such an op-
portunity. Job accused his friends of defending God with false
arguments. He spoke of them as "doctors who don't know
what they are doing" (Job 13:4, TLB). They were "doctors who
can't heal" because they "cover up . . . [their] ignorance with
lies" (TEV). Job was speaking of doctors of the soul, those who
attempt to heal the common problems of life. Often such coun-
selors cover up their ignorance with false theories and ideas.
Job's assertion in verse 10, that God would reprove his
friends for their false ideas of what He was doing, was verified
later. (See Job 42:7.)
Job 13:15 and 16
read differently in English versions. The JPS
version renders verse 15: "He may well slay me; I may have no
hope; yet I will argue my case before Him." (Compare the RSV.)
This suggests that Job would trust God to give him a fair hear-
ing, even though He should take his life. Other versions read as
does the KJV. For example, the NIV reads: "Though he slay me,
yet will I hope in him; I will surely defend my ways to his face."
In either translation, Job's confidence emerges clearly. "From
the depths of discouragement and despondency Job rose to the
heights of implicit trust in the mercy and the saving power of
God. Triumphantly he declared: 'Though he slay me, yet will I
trust in him.'
"—Prophets and Kings,
pp. 163, 164. Verses 17 and
18 prove that Job was speaking confidently.
What did Job want God to do for him? Job 13:17-28.
If only God would take away Job's fear, show him the sin
that had caused his suffering, and stop treating him like an
enemy (verse 24), Job would be satisfied. Implied is the idea
that God was the cause of his troubles.
How do you handle the feeling, which Job had, that God is
treating you like an enemy? What restores your faith?
43
Tuesday
May 4
THE SHORTNESS OF LIFE AND THE SLEEP OF DEATH
(Job 14:12).
In chapter 14 Job noted that life is fleeting and indicated that
he wanted to die. (Compare chapter 3.) Some scholars believe
that chapter 14 is in a form of Hebrew poetry known as inverse
parallelism. In this type of literary structure, the writer begins
with thought A, then introduces thought B. Next he enlarges on
thought B, then finally returns to thought A. If chapter 14 is
intended to be an inverted parallel, it can be divided as follows:
A
l
Verse 1—Human lives are full of trouble.
B
1
Verses 2-9—They are like flowers and trees that soon are
cut down. But there is hope that they will sprout again.
B
2
Verses 10-21—Humans die, but there is hope that they
will live again.
A
2
Verse 22—Human lives are full of pain.
Such parallelism ties verses 1 and 22 together, thus explain-
ing that verse 22 does not refer to a dead person's feeling pain
after death. This explanation fits well with the context that
clearly portrays death as an unconscious sleep until the time of
the resurrection.
How does Job 14:1-6 continue the idea of the frailty of
human beings that Job was talking about in Job 13:28?
Mankind "vanishes like a shadow and does not endure" (Job
14:2, JPS). "His days are determined" (verse 5, JPS). Job was
anticipating death because fallen humans die, not because of
specific sins in his life (Job 13:23).
What is the difference between a human being and a tree?
Job 14:7-12.
The stump of a tree might sprout again (verses 7-9), but
"people die, never to rise" (verse 12, TEV). Even so, Job had the
hope that he would awake when the heavens are no more (see
verse 12). His concept of death was biblical. Death is an uncon-
scious sleep (Job 14:12, 21; compare Eccl. 9:5, 6, 10; John 11:11).
Only God has immortality (1 Tim. 6:16). He bestows immortal-
ity on His people when the righteous dead are raised (1 Cor.
15:51-54).
Are
you afraid to die? Why or why not?
44
Wednesday
May 5
JOB REPEATS HIS DESIRE FOR DEATH (Job 14:17-22).
What made Job long for death? Job 14:13-17.
Job's hope of living again after death was made certain by
Jesus' resurrection. (See John 14:19; 1 Cor. 15:20-23; Rev. 1:18.)
All who belong to Christ, who are victorious because His right-
eousness has been counted for them and bestowed upon them,
will be raised as He was. (See 1 Cor. 1:30; Rom 5:1, 2; 6:5; 8:9, 10;
Rev. 3:5, 21.)
The "service" period mentioned in Job 14:14, NW, refers to
the time Job would be unconscious in the grave. Verse 15 ex-
presses Job's faith that God would not forget him. To every
sufferer who clings to the hope of a resurrection, death can
bring blessed relief from pain.
"0
death, where is thy sting?"
(1 Cor. 15:55). Who else but our wise and loving God could take
His enemy's worst curse and make it part of the solution to
suffering? Who else could offer an eternity of life without pain,
grief, and death?
Verse 17. What is sealed or sewn up?
"Some interpret vs. 16
and 17 as a description . . . of His [God's] promise of forgive-
ness, and translate the verses thus: 'For then thou wouldst num-
ber my steps, thou wouldest not keep watch over my sin; my
transgression would be sealed up in a bag, and thou wouldest
cover over my iniquity.'
"—SDA Bible Commentary,
vol. 3,
p. 537.
What is intended by the use of the mountain illustration in
Job 14:18-20?
Job's mistake was not in his understanding of death. He
knew that death is a state of unconsciousness. (See Job 14:12,
21.) Job's mistake was in thinking God was taking his life. In
fact, God forbade Satan to take Job's life (Job 2:6). The Lord took
the lives of Korah, Dathan, and Abiram (Num. 16:30-34; Deut.
11:6). God took the lives of the antideluvians and the inhabi-
tants of Sodom and Gomorrah. But He was not responsible for
the murder of James, Paul, or Peter. What God allows, He does
not necessarily cause! Job had not understood this.
How would you present the Bible teaching regarding death
to answer the spiritists and the New Age followers?
45
Thursday
May 6
ELIPHAZ REPROVES JOB FOR IMPIETY (Job 15:1-35).
A false light. "By seeking to make him [Job] guilty before
God, . . . they brought a grievous test upon him, and repre-
sented God in a false light."—Ellen G. White Comments,
SDA
Bible Commentary,
vol. 3, p. 1140. After Job's graphic description
of the shortness of life recorded in chapter 14, Eliphaz spoke
what may be the most hurtful words in the book of Job. We
need to note what he had to say in order to learn what
not
to
say or think under similar circumstances.
What cruel accusations did Eliphaz make? Job 15:1-6.
In spite of Eliphaz' accusation, it is in a sense impossible to
"undermine piety and hinder devotion to God" (verse 4, NW).
Recall the experiences of Joseph and Paul. Someone may influ-
ence us for good or bad, but we make our own choices. They
are responsible for their influence, but we are responsible for
our actions and reactions.
Notice the cutting, sarcastic questions Eliphaz used to ridi-
cule Job in verses 7-16. Eliphaz perpetuated a lie of the father
of lies: that it is impossible to be Godlike and Christlike. In
what guise have you heard this lie?
In what ways did Eliphaz overstate the case that the wicked
suffer? Job 15:20-30. What did Eliphaz say about the rewards
and relationships of the wicked? Job 15:31-35. Compare James
3:11-14; 4:4.
Experience proves that wicked people may or may not suffer
in this life as much as Eliphaz said. Half-truths are half false and
should be avoided. Mark Twain is said to have observed, "You
never know when you're going to get hold of the wrong half!"
Not all destruction comes as a result of our sin. Only by God
was Job spared and only by God are we able to "live, and
move, and have our being" (Acts 17:28). "Satan's power upon
the human family increases. If the Lord should not soon come
and destroy his power, the earth would erelong be depopu-
lated."—Testimonies,
vol.
1, p. 304.
Why do you think God protects the wicked—sometimes
granting them prosperity and long life?
46
Friday
May 7
FURTHER STUDY:
If you have other versions of the Bible
available, read Job 12-15 in those versions in order to sharpen
your understanding of what was taking place. Study David's
testimony in Psalm 69. What do you learn from his response to
his problems that can help you understand this week's lesson?
DISCUSSION QUESTIONS:
1.
When others share their sufferings with you, do you re-
spond to their needs or to their complaints? When asked
for reasons for your belief or behavior, do you offer opin-
ion or truth?
2.
Suppose that, unlike the case of Job, someone's sufferings
are the direct result of personal sin. How can such a per-
son have peace with God and be reconciled to the inevita-
bility of the suffering?
SUMMARY:
In spite of his ordeal and arguments, Job began
to make spiritual progress. He moved from being concerned
about trying to understand his physical pain into the area of
the social effects of his illness. In doing so, he expressed his
belief that he could still trust God. Job reacted against his
friends' accusations by expressing his hurt feelings with some
sarcasm. He longed for social support, but instead, Eliphaz re-
turned even greater sarcasm.
47
Lesson 7
May 9-15
Our Advocate on High
.------
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Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 16-18.
MEMORY TEXT: "And now, behold, my witness is in
heaven, and my record is on high" (Job 16:19).
KEY THOUGHT: Although we cannot understand all the
circumstances of our lives, we are assured that, in the midst of
trial and discouragement, we have an Advocate who faithfully
presents our case in the heavenly court.
GOD OUR DEFENDER. In this section of the Bible book we
are studying, Job contrasted the effects of his friends' well-
intentioned-but-cruel words with the assurance he had that
both his Witness on high and upright men were on his side.
Even though Job could not suppress the thought that God had
caused his distress, he was convinced that God was his greatest
defender in the heavenly court.
Bildad echoed Eliphaz' cruel words. But Job's confidence
that the righteous "shall grow stronger and stronger" (Job 17:9,
NASB) can encourage us in similar circumstances. Job had no
written Scripture, as we do, enabling him to compare what he
had heard with inspired truth. He had truth passed on by word
of mouth and his personal relationship with God by which to
measure the words of the friends who did not understand him.
If in the midst of trial the Scriptures were taken from you, and
you were isolated from understanding friends, would the
knowledge you had previously gained from the Bible and your
relationship with God be sufficient to sustain your faith?
48
Sunday
May 9
JOB CONTINUES TO MISUNDERSTAND GOD'S ROLE
(Job 16:1-11).
Job seems to have become increasingly pained emotionally
about the way he felt God was treating him and about the lack
of support he was getting from his "miserable comforters"
(verse 2).
What choices did Job indicate we have in choosing what
we should say to the afflicted? Job 16:1-5.
It is easy to condemn others when we have not experienced
what they are undergoing. One of the blessings that comes from
our trouble and suffering is that we are better able to sympa-
thize with and comfort others whose experience is similar to
ours.
"How about the words we speak in our homes? Do we
criticize and blame, as did the friends of Job? Or have we
learned to be understanding and caring?
"How about the words we speak on the job, in casual travel,
in the office, in the classroom, in the pulpit, and in the commit-
tee room? Are they constructive? Do they bring encouragement
to our listeners? Or do they reveal our own inner conflicts and
insecurity?"—Norval Pease,
Saint Under Stress,
p. 45. (Compare
Matt. 12:34-37.)
"Verse 7 marks a transition.
Job turns from complaints
against his comforters to an enumeration of his own suffer-
ings."—SDA
Bible Commentary,
vol. 3, p. 541.
What was Job's first complaint? Job 16:7. According to Job's
understanding, who were united against him? Job 16:8-11.
"All that Job had suffered at the hands of men . . . all these
calamities Job attributes to God Himself. In so doing, he com-
mits a common error of mankind—that of blaming God for
those evil displays of human nature that are incited by
Satan."—SDA
Bible Commentary,
vol. 3, p. 542.
Job said, "0 God, you have worn me out; you have devas-
tated my entire household. You have bound me—and it has
become a witness" (Job 16:7, 8, NIV). Had God done these
things? Does He ever do such things? Illustrate your answer.
49
Monday
May 10
JOB APPEALS TO HIS ADVOCATE (Job 16:12-21).
Job
16:12-14 suggests that, without pity, God crushed Job and
his household. Job was wrong on two counts: God does not
afflict the innocent; Satan does. And God never afflicts the
guilty without pity. Retribution is enormously distasteful to
God—even when His justice demands it. (See Isa. 28:21; Eze.
18:30; 2 Peter 3:9, 10.)
What argument did Job use as evidence that he should not
have been suffering as he was? Job 16:17. Why do you think
the argument was invalid?
"There
is none that doeth good, no, not one" (Ps. 14:3). This
is the argument Paul used to prove that all need to be justified
by God's grace alone (Rom. 3:10-20). But Job had been justified
and was in a justified state when his calamities struck (Job 1:8;
2:3). Even so, our justified condition is no argument against
suffering.
God allows the trials of justified people for reasons other
than their guilt.
He will make known those reasons in the king-
dom. We must trust His wisdom.
In spite of the attacks that Job viewed as being made on
him from all sides, on what did he rely for vindication? Job
16:19-21. (Compare with Ps. 56:8-13.)
"Since there is no earthly party who will come to his defense,
Job asserts that his
witness is in heaven. . . .
This heavenly witness
is his
defender.
Who is this heavenly defender? . . . Considering
the various passages in which Job thinks about arguing his case
before God, the best candidate for the defender that can be
found is God himself."—John E. Hartley,
The Book of Job,
p. 264.
How right Job was! At every stage of history our loving Lord
has presented in heaven the cases of His maligned people—
whether they were innocent or guilty but repentant. And since
the cross, the mediatorial ministry of Jesus Christ makes it pos-
sible for believers to realize the everlasting covenant promises.
(See Heb. 9:15.)
What can our Advocate do for us to make our heavenly
records such that we would be willing for all to see? (See
1 John 2:1, 2; Rev. 3:5.)
50
Tuesday
May 11
FAITH RISES ABOVE SUFFERING (Job 17:1-9).
"By sorrow of the heart the spirit is broken," and a "broken
spirit drieth the bones" (Prow. 15:13; 17:22). Job wanted some-
one to understand him, rather than mock him. Chapter 17 sadly
reveals Job's lack of social support.
Job's misguided friends contributed to his readiness for the
grave. (See Job 17:1, 2.) So did David's friends and the
Messiah's, of whom the psalmist prophesied: "Reproach hath
broken my heart; . . . I looked for some to take pity, but there
was none" (Ps. 69:20). There is One who can be counted on to
heal "the broken in heart" (Ps. 147:3). That is what God prom-
ises to each person who comes to Him with "a broken spirit: a
broken and a contrite heart" (Ps. 51:17).
What did Job call upon God to do? Job 17:3-5. Compare
Ps. 56:1-6.
"Lay down now" (KJV) can be translated "give now a
pledge." "The terms used in this verse are law terms. Job calls
upon God to go into court with him. The 'pledge' refers to the
money that the court requires before it undertakes the investi-
gation of the case. . . . It seems that Job desired God to give
bond that He would enter into litigation with Job on equal
terms."—SDA
Bible Commentary,
vol. 3, p. 543.
How did Job express his determination to stand firm for
God despite the treatment he was getting from people? Job
17:6-9.
Job saw himself as a "byword" (verse 6), a public example of
doom to his contemporaries. But "the patience of Job" (James
5:11) has become a byword. "The righteous" (Job 17:9) are be-
lievers who have received the free gift of God's righteousness.
(See Isa. 32:15-17; Rom. 8:9, 10.) They are empowered to main-
tain their faith, in spite of life's struggles. (See Rom. 8:18, 28.)
Suffering merely hardens their resolve to serve Christ.
Would you be willing to testify to your Sabbath School
class of the special strength the Lord has given you to endure
sorrow, disappointment, calamity, or suffering? How has your
spiritual strength grown despite the difficulty?
51
Wednesday
May 12
WHAT IS THE BASIS OF OUR HOPE? (Job 17:10-16).
What do you believe made Job think that he could not find
"one wise man" among those around him? Job 17:10-12.
The NW translates verse 10: "Come on, all of you, try again!
I will not find a wise man among you." Job's friends attempted
to turn ignorance into enlightenment without divine illumina-
tion. At the same time as they were suggesting that "it is always
darkest before the dawn" (see verse 12), they were contributing
to the darkness.
How would you answer Job's question, recorded in Job
17:13-16? In view of his expectation of certain death, what
hope would you hold out for him?
Farther on in the book, Job answers his own question (Job
19:25-27). Evidently it took a little time for the truth of the res-
urrection to register with him. David cherished this hope: "God
will redeem my soul from the power of the grave: for he shall
receive me" (Ps. 49:15). With the eye of faith, Isaiah envisioned
the resurrection morning: "Thy dead men shall live, together
with my dead body shall they arise. Awake and sing, ye that
dwell in the dust: for thy dew is as the dew of herbs, and the
earth shall cast out the dead" (Isa. 26:19).
Jesus predicted the day when He will raise the dead: "For a
time is coming when all who are in their graves will hear his
voice and come out—those .who have done good will rise to
live, and those who have done evil will rise to be condemned"
(John 5:28, 29, NIV). The apostle Paul echoed the refrain:
"Knowing that he which raised up the Lord Jesus shall raise up
us also by Jesus, and shall present us with you" (2 Cor. 4:14).
"We wait for the blessed hope—the glorious appearing of our
great God and Savior, Jesus Christ" (Titus 2:13, NIV).
Paul had the hope of someday being immortal (1 Cor. 15:51-
54). He had the hope of having a perfect body and mind (Isa.
33:24). He had the hope of living in an immaculate world, sur-
rounded by sinless beings living in the closest fellowship with
God Himself (Rev. 7:14-17; 21:3-5).
Do the Jobs among us have any reason to despair? Look
up now and praise the Lord for His salvation.
52
Thursday
May 13
BILDAD INSISTS THAT CALAMITY OVERTAKES THE
WICKED (Job 18:1-21).
Bildad gave no evidence of having paid much attention to
the grief, frustration, and despair that Job expressed. Bildad
stated that it is the wicked who have overwhelming problems.
Ultimately that is true. But in the meantime, in this sinful world,
both righteous and wicked have problems that seem over-
whelming. Sometimes the wicked are very prosperous. In this
chapter, Bildad did not directly accuse Job of being wicked, but
he implied it rather clearly.
To what did Bildad claim Job had likened his friends? Job
18:1-4.
Job had not accused his friends of being vile. In his anger,
Bildad misrepresented the facts. In the verses that follow,
Bildad vividly described the fate of the wicked.
Read Job 18:5-21 in a modern version, if available, in order
to understand more clearly what Bildad described as happen-
ing to the wicked. What do you understand to be the intention
of the following illustrations in Job 18?
verses 5, 6—the candle
verse 8—the net
verse 12—"hungerbitten" (KJV)
verse 16—roots and branches
What reasons did Bildad give for these results? Job 18:8, 14,
15, 21.
Bildad's observations are partly true. They parallel the cause-
and-effect prophecy in Deuteronomy 29:18-28. But the law of
cause and effect does not account for those times when the
"curse causeless" (Prov. 26:2) comes upon innocent people.
Can you refer to other passages of Scripture indicating that
ultimately
Bildad's predictions for the wicked were accurate?
Why was this message irrelevant in Job's case?
53
Friday
May 14
FURTHER STUDY:
Study James 3, noting particularly the
eight words or phrases in verse 17 that characterize "the wis-
dom that is from above."
How should we respond to those who cast contempt on us?
"Of the bitterness that falls to the lot of humanity, there was no
part which Christ did not taste. There were those who tried to
cast contempt upon Him because of His birth, and even in His
childhood He had to meet their scornful looks and evil whisper-
ings. If He had responded by an impatient word or look, if He
had conceded to His brothers by even one wrong act, He would
have failed of being a perfect example. . .. But to every temptation
He had but one answer, 'It is written.'
"—The Desire of Ages,
p. 88.
How to turn our tormentors into friends.
In
The Grace of
Giving,
Stephen Olford tells of a Baptist pastor, Peter Miller,
who lived in Ephrata, Pennsylvania, during the American Rev-
olution and enjoyed the friendship of George Washington. Mi-
chael Wittman also lived in Ephrata. He did all he could to
oppose and humiliate the pastor.
One day Michael Wittman was arrested for treason and sen-
tenced to die. Peter Miller traveled seventy miles on foot to
Philadelphia to plead for the life of the traitor.
"No, Peter," General Washington said. "I cannot grant you
the life of your friend."
"My friend!" exclaimed the old preacher. "He's the bitterest
enemy I have."
"What?" cried Washington. "You've walked seventy miles
to save the life of an enemy? That puts the matter in different
light. I'll grant your pardon." And he did.
Peter Miller took Michael Wittman back home to Ephrata—a
friend. (Adapted from Stephen Olford,
The Grace of Giving
[Miami: Life Publications Int'l., 19861, p. 53.)
DISCUSSION QUESTIONS:
1.
If, when you were sick, your friends were to condemn you
as a great sinner, how would you answer them?
2.
What practical effects does the "blessed hope" produce in
people's lives?
SUMMARY:
Despite good intentions, anything less than truth
can only hurt those whom we attempt to comfort. If we would
make an honest attempt to understand God's character and
His dealings with humanity, what a blessing we would be!
54
Lesson 8
May 16-22
"My Redeemer Liveth"
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 19, 20.
MEMORY TEXT: "For I know that my redeemer liveth,
and that he shall stand at the latter day upon the earth"
(Job 19:25).
KEY THOUGHT:
Job knew that eventually he would be vin-
dicated, even if he had to wait until the resurrection. Then his
body would be restored to health, and he would see God. We
may not find relief from suffering and misunderstanding while
on earth, but soon Christ will come to make all things right.
JOB STATES THE TRUTH ABOUT HIS SUFFERING
AND HOPE.
Job was confident that at the end of time he would
be raised to see his Lord (see Job 19:25). He closed chapter 19
with a warning that his friends would face divine wrath for the
way they were misrepresenting truth. But Zophar's statements
show that he had not seriously considered Job's response.
One helpful approach to Bible study is to do your best to
enter into the feelings of those involved in what you are read-
ing. The same approach applies to life. "In your association
with others, put yourself in their place. Enter into their feelings,
their difficulties, their disappointments, their joys, and their sor-
rows. Identify yourself with them, and then do to them as, were
you to exchange places with them, you would wish them to
deal with
you."—Thoughts From the Mount of Blessing,
p. 134.
55
Sunday
May 16
JOB REBELS AT BEING MISUNDERSTOOD (Job 19:1-22).
"Job is no stoic. He is not insensible to his friends' attacks.
On the contrary, their words sting him, torture him, wound his
soul. Bildad's attack has been the cruelest of all. Job's reply
indicates how deeply affected he really
is."—SDA
Bible Com-
mentary,
vol. 3, p. 547.
Read Job 19:1-6 as if you were Job, expressing his thoughts.
The friends shamelessly "crush . . . [Job] with words" (verse 2,
NW). Verse 4 may be paraphrased: "If it is true that I have gone
astray, my error remains my concern alone" (NW).
The Hebrew verb for doing wrong used in this verse "refers
to an inadvertent mistake, the kind of wrongful act that every-
one commits by reason of being human. . . . Remaining confi-
dent that he has never sinned as gravely as his misfortune
suggests, Job refuses to concede that he has done anything more
serious than some unintentional blunder."—John E. Hartley,
The Book of Job,
p. 283.
Therefore his friends' accusations demonstrate their desire to
exalt themselves above him (see verse 5). "In fact," Job says,
"God has wronged me by punishing me despite my innocence"
(verse 6).
How did Job feel that God was treating him? Job 19:7-12.
Can you think of other examples in Scripture of God's people
blaming Him for their trials? How patient the Lord is to listen
to our repeated complaints about His dealings with us! In his
suffering, Job's eyes were closed to the role of Satan, but our
eyes are open. The book of Job and other parts of Scripture
inform us. How unfair and foolish we are to blame our loving
Lord for that which the adversary has caused!
Whom did Job list as being among those who failed to give
him the kind of support he needed? Job 19:13-20.
When your loved ones and friends blame you for some-
thing you have not done, are you tempted to accuse God of
injustice? How can you endure such a trial and remain true to
the Lord?
56
Monday
May 17
JOB EXPRESSES HIS BELIEF IN THE RESURRECTION (Job
19:23-27).
Job began with a strong faith in God. But one reason God
allowed him to be tested was to strengthen his faith even more.
In the midst of his pain and discouragement, Job's faith wa-
vered. But we become increasingly aware that his faith was
growing.
In chapter 19, Job sounded a ringing note of triumph:
"I
know that my redeemer liveth, and that he shall stand at the
latter day upon the earth" (verse 25, KJV). "And after my skin
has been destroyed, yet in my flesh I will see God; I myself will
see him with my own eyes" (verses 26, 27, NIV).
"From the depths of discouragement and despondency Job
rose to the heights of implicit trust in the mercy and the saving
power of God. . . .
"For the disheartened there is a sure remedy—faith, prayer,
work. Faith and activity will impart assurance and satisfaction
that will increase day by day. Are you tempted to give way to
feelings of anxious foreboding or utter despondency? In the
darkest days, when appearances seem most forbidding, fear
not. Have faith in God. He knows your need. He has all power.
His infinite love and compassion never weary. Fear not that He
will fail of fulfilling His promise."—Prophets
and Kings,
pp. 163-
165.
What did Job want done with his words of faith? Job 19:23,
24.
"Job wishes his record to be cut deep into the rock with an
iron chisel, and the chiseled-out groove to be filled with lead.
This very practice is known to have been followed in ancient
times, as, for instance, with the Behistun inscription."—SDA
Bible Commentary,
vol. 3, p. 549. Job's words have been indelibly
etched on the minds of millions by their inclusion in the Bible
and in Handel's
Messiah.
Review some other passages of Scripture that reiterate
Job's hope. Dan. 12:2; John 5:28, 29; Acts 24:15; Phil. 3:20, 21;
1 Thess. 4:13-18.
Why is the truth of the resurrection the ultimate answer to
the questions Job raised?
57
Tuesday
May 18
JUDGE NOT (Job 19:28, 29).
Of what did Job remind his friends? Job 19:28, 29.
These verses are translated in the New International Version:
"If you say, 'How we will hound him, since the root of the
trouble lies in him,' you should fear the sword yourselves; for
wrath will bring punishment by the sword, and then you will
know that there is judgment."
Job's friends had been verbally harassing him because they
believed his troubles were the direct result of his own sin. Job
consistently resisted the temptation to accept their verdict.
Despite his fallen, sinful human condition, he had constantly
maintained a right relationship with God and had not commit-
ted any sin to warrant the kind of calamity that had come upon
him. With renewed confidence in his ultimate vindication, Job
warned his friends that they would have to face their words in
the judgment.
Why is condemnation of others so spiritually dangerous to
ourselves? Matt. 7:1-5; Rom. 2:1-4, 17-24 (compare Rom. 14:13;
James 4:12).
Because we are so readily inclined to sin, in sitting in judg-
ment on others we unwittingly condemn ourselves. Job's
friends accused him of self-righteousness because he would not
admit that his suffering was the result of personal sin. But they
were self-righteous in the extreme in presuming to draw such a
conclusion.
"A system of human invention, with its multitudinous exac-
tions, will lead its advocates to judge all who come short of the
prescribed human standard. The atmosphere of selfish and nar-
row criticism stifles the noble and generous emotions, and
causes men to become self-centered judges and petty spies. . . .
"We cannot read the heart. Ourselves faulty, we are not
qualified to sit in judgment upon others. Finite men can judge
only from outward appearance. To Him alone who knows the
secret springs of action, and who deals tenderly and compas-
sionately, is it given to decide the case of every soul."—
Thoughts From the Mount of Blessing,
pp. 123, 124.
List some of the ways in which our criticism of others af-
fects our relationship with God.
58
Wednesday
May 19
ZOPHAR DESCRIBES WHAT HE UNDERSTANDS TO BE
THE FATE OF THE WICKED (Job 20:1-19).
The chapters that record the misunderstandings of Job's
friends mirror many of today's conversations. By listening to
them we learn how to avoid saying and thinking that which
hurts. We can learn how to become more Christlike in the way
we deal with others.
What was the relevance of Zophar's speech to the problem
facing Job? Note especially Job 20:5-10, 13-19.
Zophar intended Job to conclude that his godlessness had
resulted in personal suffering. Interpreted as a description of
the
ultimate
fate of the wicked, it is difficult to take issue with
Zophar's speech. But considered as a description of the usual
fate of the wicked in this life, the speech is faulted by realities of
human existence. Consider the speech from both perspectives:
Job 20:1-19 applied to this present life:
Verse 5: The earthly joy of some godless people extends for
many years.
Verse 10: The children of a wicked person are not necessarily
required to "make amends to the poor" (NW). Rarely is it re-
quired that "his own hands must give back his wealth" (NW).
Verse 14, 15: "His food" does not necessarily "turn sour in
his stomach" (NW). Wealthy wicked people sometimes have
long, healthy lives.
Verse 18: In this life, the wicked often "enjoy the profit"
(NW) from their trading.
Job 20:1-19 applied to the ultimate fate of the wicked:
Verse 5: Since life is brief at best, the joy of the wicked "lasts
but a moment" (NW). Compare Psalm 37:1, 2, 10.
Verse 7-9: The wicked will, indeed, "perish for ever." Com-
pare Malachi 4:1, 3.
Verses 12-18: The wealth of the wicked will be consumed.
Compare James 5:1-9.
Interpreted either way, Zophar's speech did not apply to
Job. How do you react when the counsel given you is irrele-
vant to your need?
59
Thursday
May 20
TRUTH OUT OF CONTEXT (Job 20:20-29).
Consider the truth of Zophar's predictions regarding the
fate of the wicked. Compare Job 20:20-28 with:
Matt. 25:46
2 Thess. 1:7-9
2 Peter 3:7
Rev. 6:14-16
Rev. 20:9, 14, 15
Zophar used the
truth
regarding the ultimate annihilation of
the wicked to underline a
falsehood.
His point was that Job was
one of the wicked who would be finally annihilated. Truth
should never be used as a hammer to destroy the dying hopes
of struggling souls.
In Zophar's way of thinking, why do the wicked have to
suffer the kind of fate he had just described? Job 20:29.
Zophar's "speech represents the narrow-minded, legalistic,
critical attitude of the friends at its height. It is scarcely possible
to emphasize more fearfully and graphically than Zophar does,
the theory that the wicked rich man is punished by God. To
Zophar, Job is a godless man, who is enduring the results of his
own sins. He is guilty of unjust gain; therefore God consumes
his possessions. Zophar seeks to stifle the new trust in God that
Job has expressed."—SDA
Bible Commentary,
vol. 3, p. 552.
What encouragement could Zophar have brought to Job?
Prov. 11:30, 31; 13:21; Isa. 35:4-10.
If Zophar had dwelt upon the wonderful rewards for those
who trust in the Lord, Job's spirits would have been lifted.
Do you make a specialty of the ministry of encouragement?
What positive results have you seen?
60
Friday
May 21
FURTHER STUDY:
Read Job 19 and 20 in different versions, if
available. Because those who love a lie would suffer extreme
discomfort with an eternity of truth, they will not have to en-
dure it. (See Rev. 21:8, 27; 22:14, 15.) The following texts clarify
the answer to the question, What is truth?
•
Deut. 4:1, 2; 12:32; Prov. 30:5, 6; Rev. 22:18, 19.
•
1 John 2:4, 21; 5:10; James 3:14.
•
1 Tim. 1:5-16.
"It is a fact widely ignored, though never without danger,
that error rarely appears for what it really is. It is by mingling
with or attaching itself to truth that it gains acceptance. The
eating of the tree of knowledge of good and evil caused the ruin
of our first parents, and the acceptance of a mingling of good
and evil is the ruin of men and women today. The mind that
depends upon the judgment of others is certain, sooner or later,
to be misled.
"The power to discriminate between right and wrong we can
possess only through individual dependence upon God. Each
for himself is to learn from Him through His
word."—Educa-
tion,
pp. 230, 231.
DISCUSSION QUESTIONS:
1. Are any of my beliefs a result of a mixture of truth and
tradition? How can I know? If I am able to identify some,
what can I do to change? Consider the following behav-
iors that are based on what we believe:
•
What we eat and feed our family.
•
How we keep the Sabbath of the Lord.
•
By whose standards we establish the rules of our
homes.
•
How we respond to those having problems.
2. Why do people sometimes react negatively after we have
presented Bible truth to them? Is the fault sometimes
ours? Do we sometimes put truth in a false context as
Zophar did, or misuse it?
SUMMARY:
Although the truth may be sharp and can cut, it
does not wound as much as does a half-truth. We may not
find relief from suffering and misunderstanding while on
earth, but we can have the same assurance that Job expressed.
Soon Christ will come to make all things right.
61
Sabbath Afternoon
Lesson 9
May 23-29
Glimpses of the Hidden
God
READ FOR THIS WEEK'S STUDY: Job 21-25.
MEMORY TEXT: "Oh that I knew where I might find
him! that I might come even to his seat! . . . There the
righteous might dispute with him; so should I be de-
livered for ever from my judge" (Job 23:3, 7).
KEY THOUGHT:
Job openly challenged the mistaken ideas
of his friends and steadfastly inquired of God about those
things he did not yet understand. God's patience in dealing
with Job's desire for understanding encourages us to bring our
problems and misunderstandings to Him.
CONFIDENCE LEADS TO INQUIRY.
God invites us to
"ask . . . seek . . . [and] knock. . . . For every one who asks re-
ceives, and he who seeks finds, and to him who knocks it shall
be opened" (Matt. 7:7, 8, NASB). "To leave no chance for unbe-
lief, misunderstanding, or misinterpretation of His words, the
Lord "repeats the thrice-given promise."—Thoughts
From the
Mount of Blessing,
p. 130.
Doubt, distrust, and insecurity result in confusion. Job main-
tained a bedrock trust in the Lord. His relationship with the
Lord enabled him to complain bitterly and ask specific ques-
tions about all that was wretched in his life. Only in such a
secure relationship can Job or any of us confidently come to
God.
Chapter 22 begins the last critical attempt of Job's friend's to
persuade him to accept blame.
62
Sunday
May 23
JOB MAINTAINS THAT THE WICKED OFTEN PROSPER
(Job 21).
Job did not want to be ignored. "Listen to what I am saying;
that is all the comfort I ask from you" (verse 2, TEV). To be
listened to can be comforting. A letter, a telephone call, or a
personal visit that says, "I'm interested in what is happening to
you," is comfort enough for most of us.
What was Job complaining about? Job 21:4. What real-life
observation about the wicked did Job make that must have
shocked his friends? Job 21:5-13 (compare Ps. 73:12-17).
Many of the wicked prosper. "The ultimate answer to the
question posed by the prosperity of the wicked and the suffer-
ing of the saints is to understand that life is incomplete as we
know it. Life is not really 'finished' and the books closed when
friends gather around the grave."—Norval Pease,
Saint Under
Stress,
p. 51.
What did Job say about the attitude of the wicked toward
God? What arguments did Job use to counter his friends'
understanding of retribution? Job 21:14-26.
The wicked who prosper have no respect for God (verses 14,
15). But very often they are not punished in this life (verses 17,
18). To argue, as did Job's friends, that the wicked always suffer
in this life denies the observable facts. Nor is it true, Job pointed
out, that a wicked man's punishment is meted out upon his
sons (verses 19-21). The divine principle is that children are not
punished for the sins of their fathers (Eze. 18:17, 18, 20), even
though they may suffer the results of those sins (Ex. 20:5).
All are subject to the sleep of death (Job 21:22-26). Retribu-
tion or reward comes later (Rev. 22:12). Job's "comforters" were
ignoring the prosperity of the wicked (Job 21:27-30). They often
are free from denunciation in this life (verse 31), and in death
they are often honored and remembered with great respect
(verse 32).
How would you explain to children that famous people,
whose life records are stained with crime and impurity, are
often highly honored in death?
63
Monday
May 24
ELIPHAZ AGAIN URGES JOB TO REPENT (Job 22).
Eliphaz accused Job of specific sins. "By seeking to make him
[Job] guilty before God, and deserving of His punishment, they
[his friends] brought a grievous test upon him, and represented
God in a false light."—Ellen G. White Comments,
SDA Bible
Commentary,
vol. 3, p. 1140.
What is the import of Eliphaz' questions in Job 22:1-4?
What aspect of God's character does he overlook?
Our part in the great controversy is to be "a spectacle to the
whole universe, to angels as well as to men" (1 Cor. 4:9, NW).
Our righteousness and perfection are of vital interest to God.
(See Matt. 5:20, 48; 1 John 3:7.) It provides evidence either of
God's grace in our hearts or the power of the adversary over us.
Of us, no less than of Job, it must eventually be said: "They
overcame him [Satan] by the blood of the Lamb and by the
word of their testimony" (Rev. 12:11, NW).
Of what sins did Eliphaz accuse Job? Job 22:5-11. How did
Eliphaz attempt to disprove Job's contention that the wicked
so often seem to prosper? Job 22:12-20.
Job later provided evidence (in Job 31) to refute Eliphaz' ac-
cusations. The Lord also refuted them by calling Job His
"servant" before and after Job was accused. (See Job 1:8; 2:3;
42:7, 8.) A servant fulfills the purposes of service assigned by
his or her master. "By his patient endurance he [Job] vindicated
his own character, and thus the character of Him whose repre-
sentative he
was."—Education,
p. 156.
Eliphaz accused Job of saying that God does not see the
wickedness or faithfulness of mankind (Job 22:12-14). Eliphaz
said that the wicked are "carried off before their time" (verse
16, NW; compare verses 19, 20).
If only Job would repent, Eliphaz asserted, God would to-
tally restore him to a life of prosperity and health (verses 21-30).
In attempting to sort out what is true from what is false in
Eliphaz' speech, what have you learned about the way God
deals with us today?
64
Tuesday
May 25
JOB LONGS TO APPEAR BEFORE GOD (Job 23).
What did Job consider to be his major problem? Job 23:2-9.
Job's yearning plea, "If only I knew where to find him"
(verse 3, NW), reveals the trusting relationship possible be-
tween a weak sufferer and a powerful Saviour.
"Job's conscience testifies to his basic integrity and upright-
ness. He feels that if he can obtain the ear of God, he will be
vindicated, once and for all. His basic complaint in vs. 1-7 is
that he does not know how to find his way to God. He seems to
feel that God will be kind to him, if only he can come into His
presence."—SDA
Bible Commentary,
vol. 3, p. 560.
The Lord is willing to come to us if invited (Rev. 3:20); He
invites us into His presence (Matt.
7:7;
11:28). When we knock,
He does not just
meet
us at His door, but He invites us in. There
we may tell Him all our concerns and gratefully receive His
comfort and reassurance (John 14:16-18, 23; 16:12-15). By His
Spirit and through His Word some things become clear now; all
will be made plain when Jesus comes.
What did Job begin to grasp about what was happening to
him? Job 23:10. What claim was he justified in making? Job
23:11, 12.
"According to his faith, so was it unto Job. 'When he hath
tried me,' he said, 'I shall come forth as gold.' Job 23:10. So it
came to
pass."—Education,
p. 156.
In spite of his expression of confidence, what continued to
trouble Job? Job 23:13-17.
Job did not fully understand; nor does any suffering saint.
Although feeling hemmed in and terrified by what he could not
see, Job was "not silenced" (verse 17, NIV). Nor should we be.
When hard-pressed by the enemy, have you found peace
by pressing your petitions before the throne of grace? Can
you testify to God's willingness to answer?
65
Wednesday
May 26
JUDGMENT AND VINDICATION ARE CERTAIN (Job 24).
How would you answer Job's question recorded in Job
24:1? Compare verse 12; 2 Peter 3:8-10.
Job's question was similar to that of the martyrs (Rev. 6:9-11).
They cried out, "How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?"
(Rev. 6:10, NIV). Then they were each given white robes—rep-
resenting their vindication in the heavenly judgment by virtue
of the fact that, as living believers, they were clothed with the
white robe of Christ's righteousness. (Compare Rev. 3:5.) They
were told to "rest a little longer, until their fellow servants and
their brethren, who are about to be killed as they were, might be
made complete" (Rev. 6:11, literal translation).
The fact that they are to rest a "little longer" indicates that
this is a pre-advent heavenly judgment. (Compare Dan. 7:9-14,
22.) The living brethren of the dead martyrs are judged and, if
found clothed with the garment of Christ's righteousness (Rev.
19:7, 8), are sealed with the end-time seal of God (Rev. 7:1-3;
14:1-4). Thus they are made "complete" spiritually and ready to
meet their Lord.
The answer to Job's question is that the Lord does have set
times for judgment. (See Acts 17:31; Eccl. 12:14.) Even though
God's wrath is presently "being revealed from heaven against
all the godlessness and wickedness of men" (Rom. 1:18, NIV),
there is a pre-advent judgment in which the heavenly court
passes final verdicts and decides ultimate sentences for pro-
fessed believers.
Job's conclusion was wrong that "God charges no one with
wrongdoing" (Job 24:12, NIV). Those whose names have been
excluded from the book of life (Rev. 3:5) are judged during the
millennium (Rev. 20:4) and finally destroyed (verses 7-9).
Note the cruel acts practiced by the wicked. Job 24:2-12.
What similar acts are practiced today?
Verses 12-24
underline that the time will come when the
wicked will be rewarded for their evil deeds.
What reasons can you see for the heavenly pre-advent judg-
ment?
66
Thursday
May 27
BILDAD STATES THAT PEOPLE CANNOT BE JUSTIFIED
BEFORE GOD (Job 25).
Bildad's shallow perception of truth becomes apparent in
verses 4-6. How sad to believe that humans are nothing but
worms! Jesus humbled Himself to be made "a little while lower
than the angels" (Heb. 2:9, NASB). Thus He gave dignity to
human creation. It is our precious privilege to "grow up into
him in all things" (Eph. 4:15), "until we all reach unity in the
faith and in the knowledge of the Son of God and become ma-
ture,
attaining to the whole measure of the fullness of Christ"
(verse
13, NIV, italics supplied).
How would you answer Bildad's question: "How then can
a man be righteous before God? How can one born of woman
be pure?" (Job 25:4, NIV)?
The Hebrew of Bildad's question reads literally: "How can a
man be justified with God? Or how can one who is born of a
woman be pure?" Bildad correctly understood that a justified
person is pure, or righteous. What he did not understand is that
this state can be enjoyed by those who, by faith, receive the free
gift of God's grace.
In the Bible, believers are often spoken of as righteous. Exo-
dus 23:7 is correctly translated: "Do not kill the innocent and
the
righteous;
for I will not justify the wicked" (italics supplied).
Abel was righteous (Heb. 11:4); Noah was righteous (Gen 7:1;
Heb. 11:7); Abraham was righteous (Gen. 15:6; 26:5; Rom. 4:11).
But how? They were righteous by faith.
In what sense are believers in Christ righteous? The Greek of
1 John 2:29 translates literally: "If you know that He is right-
eous, you know also that every one who does righteousness has
been born of Him." Then the ability to do righteous works re-
sults from the new-birth experience. "He who does right [the
born-again believer in Christ]
is righteous,
as he [Christ] is
righteous" (1 John 3:7, RSV, italics supplied). The Holy Spirit
comes into the believer's heart and brings the righteousness of
Christ (Rom. 8:9, 10). Righteousness within is Christ within by
the presence of the Holy Spirit. Because of His presence the
righteousness of Christ is counted for the believer.
If Bildad were right, would there be any hope for anyone to
be saved? (See Matt. 25:46; Heb. 12:14.)
67
Friday
May 28
FURTHER STUDY:
Read Job 21-25 from other versions if
available. Also restudy Psalm 22 and relate its message to the
issues raised in the book of Job.
"In order to be candidates for heaven we must meet the re-
quirement of the law: . . . (Luke 10:27). We can do this only as
we grasp by faith the righteousness of Christ. By beholding
Jesus we receive a living, expanding principle in the heart, and
the Holy Spirit carries on the work, and the believer advances
from grace to grace, from strength to strength, from character to
character. He conforms to the image of Christ, until in spiritual
growth he attains unto the measure of the full stature in Christ
Jesus. Thus Christ makes an end of the curse of sin, and sets the
believing soul free from its action and
effect."—Selected Mes-
sages,
book 1, p. 395.
DISCUSSION QUESTIONS:
1.
A man who claims to be a justified believer regularly loses
his temper with his wife and children. Would you accept
his claim to justification? Why?
2.
Job could have humbly given in to the accusations of his
friends by admitting that his sins had caused his suffering.
After all, he knew that he was a sinner. Do you think this
line of least resistance was the obvious way to relieve him-
self of his friends' constant nagging?
3.
A sister in your church who is a genuine Christian be-
liever is impressed by Hebrews 12:14: "Without holiness
no one will see the Lord" (NW). But she is distressed be-
cause, despite all her efforts, she does not feel holy. How
would you help her?
SUMMARY:
Job's questions indicate that God is willing for us
to express the way we feel, and He wants us to come to a
better understanding of Him. In Job's search for answers he
correctly concluded that, even though in this life the wicked
often prosper, they die like everyone else and are subject to
ultimate punishment. Job's question about God's judgment is
answered elsewhere in Scripture. God does, indeed, have times
for judgment. But Job could not accept Bildad's contention that
no one is righteous (justified, pure) in the sight of God. "He
that doeth righteousness is righteous" (1 John 3:7).
68
Lesson 10
May 30-June 5
"I Hold Fast"
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 26-31.
MEMORY TEXT: "God forbid that I should justify you:
till I die I will not remove mine integrity from me. My
righteousness I hold fast, and will not let it go: my heart
shall not reproach me so long as I live" (Job 27:5, 6).
KEY THOUGHT:
The Scriptures are the only true wisdom.
We must continually learn the truth as God reveals it to us, and
must be and do what the Scriptures reveal that God requires of
us. The value of God's righteousness to us begins when we
recognize our need of it and believe in God's willingness to
bestow it freely upon us.
JOB'S CONCLUDING ARGUMENTS.
Job agreed that the
outer edges of God's ways are far beyond us (Job 26). In his
continuing discourse (Job 27 and 28), he noted that the value
and source of wisdom are concealed from all but those who
know God (Job 28:20, 21, 23, 28). Job was certain of his integrity,
of the ultimate destruction of the wicked, and of how to be
wise—by fearing God and forsaking evil.
Job 29-31 summarizes Job's situation in the context of what
he believed and practiced. He specifically spoke about God,
about himself, and about people of differing age groups and
stations in life. Throughout this monologue, Job yearned for his
productive past, decried his ignominious present, and pleaded
for God's answer.
69
Sunday
May 30
JOB ACKNOWLEDGED THE POWER AND MAJESTY OF
GOD (Job 26).
Read Job's response to Bildad in Job 26:1-3. Do you see
these as simple questions or as a direct rebuke? What soul-
searching questions did Job ask? Verse 4.
Whether Job asks, "How hast thou helped him that is with-
out power?" (verse 2, KJV) or taunts, "What a help you are to
the weak!" (NASB), the message is the same: Bildad's com-
ments did not come from the Holy Spirit.
The remainder of chapter 26 reveals God's might and majesty.
Study the chart that follows to understand better the con-
trasts in the chapter:
Verse
One Truth
Verse
A Contrasting Truth
5
The buried dead
cannot be seen
by humans
6
Yet death and decay
are seen by God
7
The heavens have
no visible support
8
Yet clouds do not
burst with their water
9
God's throne is
hidden from us
10
Yet the horizon is
visible
11,
12
He stirs up the sea
and sky
13
But also calms them
14
These are paths of
His ways
14
Yet who can understand
His power?
Job 26 is both an unparalleled literary masterpiece and an en-
lightening declaration on the creative and sustaining power of
God seen in the forces of the natural world and in the heavens.
What have you observed from nature about the power and
majesty of God? "He who studies most deeply into the myster-
ies of nature will realize most fully his own ignorance and
weakness. He will realize that there are depths and heights
which he cannot reach, secrets which he cannot penetrate, vast
fields of truth lying before him unentered."—Education, p. 133.
70
Monday
May 31
JOB MAINTAINS HIS INTEGRITY AND GOD'S (Job 27).
There are three parts to chapter 27. "In the first (vs. 1-6), Job
maintains his integrity and his determination to remain faithful
to the end. In the second (vs. 7-12), he denounces his enemies.
In the third (vs. 13-23), he returns to the consideration of God's
treatment of the wicked, and admits their ultimate punishment
and destruction."—SDA
Bible Commentary,
vol. 3, p. 568.
In what solemn way did Job preface his remarks? Job 27:2-
4.
In verses 5 and 6 Job indicated that his spiritual and emo-
tional restoration had reached the point at which he could af-
firm that his conscience was clear. He believed that God was on
his side and that his friends' accusations were false.
Job, as well as Joseph, David, Daniel, Jeremiah, Stephen,
Paul, and John are "examples of human steadfastness [who]
bear witness to the faithfulness of God's promises—of His abid-
ing presence and sustaining grace. They testify to the power of
faith to withstand the powers of the world. It is the work of
faith to rest in God in the darkest hour, to feel, however sorely
tried and tempest-tossed, that our Father is at the helm."—The
Acts of the Apostles,
p. 575.
What did Job tell his friends that they already had the op-
portunity of knowing? Job 27:7-23.
Both Job and Moses (see Deut. 28:20) speak of the law of
cause and effect operating over time. Job used excerpts clipped
from the speeches of his friends to tell the truth about what
eventually will happen to the wicked (see Job 27:13). Job here
contrasted the sad reality of the downward slide of the wicked
over time with the diligent search for wisdom that chapter 28
summarizes as fearing God and shunning evil.
When brainwashing attempts are used to convict you of
guilt when you are innocent, how can you resist the tempta-
tion to falsely admit guilt to save yourself from further pain?
71
Tuesday
June 1
A POEM PRAISING THE SOURCE OF WISDOM (Job 28).
True wisdom is not new.
Wisdom is portrayed as testifying,
"The Lord possessed me in the beginning of his way, before his
works of old" (Prov. 8:22). We should continually search the
Scriptures (see Acts 17:10, 11), allowing the "Spirit of truth" to
guide us (John 16:13).
Why did Job list the results of human skill in mining and
agriculture in his meditation on wisdom (Job 28:1-19)?
The search for natural treasure illustrates the search for su-
pernatural riches. But when we have found natural treasure we
have not found wisdom. What a precious privilege it is to pos-
sess and use a copy of the Scriptures!
"We should exert all the powers of the mind in the study of the
Scriptures and should task the understanding to comprehend, as
far as mortals can, the deep things of God; yet we must not forget
that the docility and submission of a child is the true spirit of the
learner. . . . We should not engage in the study of the Bible with
that self-reliance with which so many enter the domains of sci-
ence, but with a prayerful dependence upon God and a sincere
desire to learn His
will."—The Great Controversy,
p. 599.
Who or what does not know the source of wisdom? Job
28:20-22. Where does God tell us that wisdom can be found?
Job 28:23-28.
Wisdom is found "in humbly receiving the revelation that
He has been pleased to give, and in conforming the life to His
will."—The
Ministry of Healing,
p. 431.
What element is added to wisdom that makes it practical?
Job 28:28.
A companion view of Job 28 is found in Proverbs 1-9. These
chapters repeat the fundamental truth that wisdom is found in
fearing God and forsaking evil. Reception of wisdom leads to
uprightness.
How does Job's experience illustrate that wisdom is much
more than factual knowledge?
72
Wednesday
June 2
JOB YEARNS FOR "THE GOOD OLD DAYS" (Job 29, 30).
Chapters 29 and 30 contrast what Job was and what he is.
When he was prosperous he was loved and honored; now that
he is afflicted he is despised and rejected.
What previous experience with God and humanity did Job
want repeated? Job 29:1-11.
In the prime of his life, Job felt abundantly blessed by God.
His path earlier had been "washed with milk" (verse 6, RSV); it
was full and rich. This indicates that there was a time when Job
prospered (TLB). Notice that, in the midst of pain, what Job
wanted most can be summarized as close social relationships:
"God's intimate friendship" (verse 4, NW) and his children
around him (verse 5).
Read Job 29:12-17, and note how the characteristics of a
good Christian leader are outlined: (1) Leadership begins with
an effective relationship between what one is and what one
does, (2) servant leadership is based on using God's gifts to
meet others' needs, and (3) true leadership centers in justice and
mercy.
"God requires that His people should not allow" oppression,
and those who cause stumbling "should be brought to
jus-
tice."—Testimonies,
vol. 3, p. 519.
These verses speak specifically of Job's community services.
It is his missionary report on helping the poor, orphans,
widows, and blind and handicapped persons. It is our duty to
emulate Job. (See
Testimonies,
vol. 3, p. 530.)
By contrast with the past, how was Job being treated in the
present? Job 30:1-15. From what two kinds of pain did he
seem to suffer? Job 30:16-18.
Note that Job felt that God was causing his distress (Job
30:20-31). Depression and physical pain were like a tight collar
that choked him both day and night.
Even though faithful to God, Job thought he was cursed.
Were his trials a curse or a blessing? How would you support
your answer from Scripture? How has your capacity to serve
others been strengthened by life's trials?
73
Thursday
June 3
JOB ATTESTS HIS PURITY (Job 31).
Chapter 31 could be titled "If . . . then . . ." Job considered
the unthinkable, and "if" it were true, he was willing "then" to
pronounce sentence on himself. Job was judging himself as
Christians are exhorted to do in 1 Corinthians 11:31, 32.
"In this chapter he [Job] outlines the principles that regulate
his private conduct. These principles may be outlined as fol-
lows: (1) chastity (vs. 1-4), (2) seriousness and sincerity (vs. 5, 6),
(3) uprightness and purity (vs. 7, 8), (4) fidelity to the marriage
vow (vs. 9-12), (5) fidelity to his servants (vs. 13-15), (6) benevo-
lence toward the helpless (vs. 16-23), (7) freedom from covet-
ousness and idolatry (vs. 24-28), (8) kindness to his enemies (vs.
29, 30), (9) hospitality (vs. 31, 32), (10) freedom from secret sins
(vs. 33-37), (11) honesty in matters regarding property (vs. 38-
40). . . . [This chapter] is unexcelled as an example of lofty
idealism."—SDA
Bible Commentary,
vol. 3, p. 580.
What plea did Job repeat? Why? Job 31:35-37.
These verses break up the pattern of Job's presentation. They
seem to be parenthetical. Once again Job appealed to God as
Judge. Verse 35 may be translated: "0 that I had someone to
give me a hearing; 0 that Shaddai [God almighty] would reply
to my writ, or my accuser draw up a true bill!" (JPS). Job had
his signed defense ready. His great longing was to have a dec-
laration of innocence from God.
How did Job conclude his argument? Job 31:38-40.
Job's tragic experience began as the destroyer touched his
farm, his workplace, his family, and finally his person. It would
end with God restoring to him more than he had lost (Job 42:10,
12). Job ended his argument with a farmer's reality: if he had
done wrong or neglected to do right the thistles and weeds
would demonstrate that fact.
Have you ever speculated as Job did? If you had made
other choices in life, what would be your circumstances now?
Can you claim to have always made the right choice?
74
is not expensive.
It's priceless!
Friday
June 4
FURTHER STUDY:
Read Job 25-28 in a different version.
Search further in the book of Proverbs for the practical mean-
ing of wisdom. Read "The Scriptures a Safeguard" in
The Great
Controversy,
pp. 593-602.
Read Job 29:7-25 and Proverbs 31:10-31. Compare Job's and
the wise woman's diligence in productive, nurturing behaviors.
DISCUSSION QUESTIONS:
1.
The crucial questions: In what areas of your life do you
need to heed the counsel and wisdom of God? How can
you allow more time in your daily schedule to listen to
Him?
2.
Job's friends put him in the position of having to justify
his past manner of life. What dangers do you see in at-
tempted self-justification?
SUMMARY:
Like Job, we can "hold fast" our innocence in the
face of disaster if our lives do not reproach us. As we become
more Christlike we will emulate Job by tenderly caring for the
needy, working in practical ways to alleviate human suffering.
75
Lesson 11
June 6-12
"Perfect in Knowledge"
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 32-37.
MEMORY TEXT: "Dost thou know the balancings of the
clouds, the wondrous works of him which is perfect in
knowledge?" (Job 37:16).
KEY THOUGHT: God alone has perfect knowledge. That is
why He alone is capable of judging our standing before Him.
Humans are prone to judge by appearances and to criticize
others for what they dislike most in themselves. We need to
leave judgment to God.
ELIHU ATTEMPTS AN ANSWER. To young Elihu, Job's
three friends were "very old" (Job 32:6). He became more and
more angry over their failure to see the point. When they finally
ran out of words, he broke in to try to set them right. Elihu first
explained why he felt it necessary to say something and what
he hoped to accomplish (chapter 32). Then he tried to allay Job's
fears (chapter 33) and to vindicate God (chapters 34-37).
Elihu contended that suffering is used by God to prevent
human beings from falling into sin and destruction. Elihu ar-
gued that Job was saved from a worse fate by the calamity and
illness brought by God. Elihu was partly correct, but not en-
tirely so. We know that God was testing Job, but we are not told
that his suffering was a preventive measure. Nor are we told
that God caused Job's suffering. Elihu was closer to the truth
than his associates, but, despite his great self-confidence, joined
them in darkening counsel by words (Job 38:2).
76
Sunday
June 6
ELIHU EXPLAINS HIS SILENCE AND PRESENTS HIS PHI-
LOSOPHY (Job 32, 33).
Elihu was the son of Barachel the Buzite. The Buzites were
descendants of Abraham's brother Nahor. (See Genesis 22:20,
21.)
Why had Elihu listened without speaking? What prompted
him to join the argument? Job 32:4-15.
Elihu made it clear that, although he felt understanding had
been given him by the Spirit of God (Job 32:8, 18), he was about
to express his own opinion (Job 32:17). As did Job's other
friends, Elihu mingled divinely revealed truths with personal
applications to Job that are seriously open to question. Job had
not said, "I am pure, and there is no iniquity in me" (Job 33:9,
RSV). He had said that his just life, lived in faithfulness to God,
did not warrant the suffering God had brought upon him.
What two main ways did Elihu indicate are used by God to
keep back the soul of mankind "from the pit" (Job
33:18)? Job
33:14-22.
God warns that ruin will follow our continuing in a sinful
course. The Lord is "not willing that any should perish"
(2 Peter 3:9). Nebuchadnezzar (Daniel 4) and Paul (Acts 26)
each responded to God's warnings, punishment, and invitation.
They changed course. Elihu was correct in saying that suffering
can be disciplinary, but he was wrong in assuming that it was
so in Job's case.
The need of a heavenly Mediator.
Elihu had some under-
standing of the need for a Saviour and Mediator (Job 33:23-28;
compare
Education,
p. 115). Understanding of this truth has ex-
panded with the passage of centuries. Daniel saw "one like a
son of man" (Dan. 7:13, RSV) interceding for mankind in the
heavenly pre-advent judgment. But the full bloom of this truth
became apparent only after the ascension of Jesus. (See Heb.
7:25; 8:1, 2; 1 John 2:1, 2; 1 Tim. 2:5.)
Describe the work of the Mediator throughout history and
in the pre-advent judgment. What does the Mediator do for
you?
77
Monday
June 7
ELIHU ENDEAVORS TO VINDICATE GOD (Job 34).
Elihu was not only young; he was arrogant. Yet some of his
advice is worth heeding. He suggested that those listening to
him should use spiritual discrimination that would enable them
to sense the correctness of his viewpoint.
But Elihu misrepresented Job (verses 5-9). He identified Job
with evildoers and attacked him for saying what he had not
said—that there is no reward for right doing. How often we
misrepresent people's words and acts and then attack them for
what we think their position is!
What truths did Elihu state about God in Job 34:10-15?
What biblical principle illuminates Elihu's statement in
Job 34:16-20? Lev. 19:15; Acts 10:34; Gal. 2:6.
Job 34:2-15 was addressed to the "wise men." But beginning
with verse 16, Elihu addresses Job directly. God cannot hate the
right or love the wrong. Beginning with verse 21 Elihu "appeals
to the omniscience of God as a guarantee that He will act justly.
G
od knows each man's ability, disposition, circumstances, and
temptations. He will not make the mistake of placing undue
affliction upon man."—SDA
Bible Commentary,
vol. 3, p. 589.
What four statements did Elihu suggest as expressing the
ideal reaction to suffering? Job 34:31, 32.
For a young man who was angry at those who condemned
without cause (Job 32:3) and whose words were going to "be of
the uprightness of . . . [his] heart" (Job 33:3), Elihu is a
disappointment. His harsh words in Job 34:33-37 must have
hurt. His criticism helps us understand why "severity and fault-
finding must be rebuked as the workings of
Satan."—Testimo-
nies,
vol. 5, p. 609. The apostle Paul wrote that "at whatever
point you judge the other, you are condemning yourself, be-
cause you who pass judgment do the same things" (Rom. 2:1,
NIV). What Elihu saw in Job, we see in Elihu.
Has anyone, in an attempt to help you, left you hurting
more seriously than before they made the attempt? How can
you avoid treating someone else similarly?
78
Tuesday
June 8
ELIHU CHALLENGES JOB'S POSITION (Job 35).
Again Elihu misquoted Job. Job 35:2 may be translated: "Do
you think this to be right, that you said, I am more just than
God?" Job had not claimed that his righteousness exceeded
God's.
Elihu did not agree with Job's statement that a righteous
person may suffer as much as a sinner. But in attacking this
position (verse 3) he implied that Job was saying that the right-
eous have no ultimate advantage over the wicked. This was a
distortion of Job's position.
Job was not the only servant of God to have his statements
distorted. Paul was accused constantly of taking positions that
he did not hold. (For example: Acts 21:28.) Even Jesus' words
were distorted by His accusers. (See Matt. 26:61.) Since he used
it to distort God's position to Eve in the Garden of Eden, this
tactic has been one of Satan's favorite devices. Can you recall a
recent example of Satan's using the critics of God's church and
its leaders to distort their position?
The object of Elihu's statement in verse 5 "is to show that
God is so great that He cannot be affected by human conduct.
The greatness of God is illustrated by the loftiness and grandeur
of the heavens and the clouds."—SDA
Bible Commentary,
vol. 3,
p. 591.
What are the implications of Elihu's questions in Job 35:6-
8?
"Since God is so exalted, how could a mere human being
accomplish
anything
against him
(cf. 11:8; 22:12-13)? No person
can affect God, not even by multiplying his sins. . . . Conversely
one's righteous character cannot be presented as a gift to God.
No amount of good works benefits God or puts him under
obligation to anybody (cf. 22:2-3). . . . 'But human deeds for
good or ill work out their consequences in society. . . . Elihu's
argument is not that moral deeds have no spiritual significance,
but rather that they cannot be used to persuade or compel
God."—John E. Hartley,
The Book of Job,
pp. 465, 466. (Compare
Rom. 3:20-26; Gal. 2:16.)
What false assumptions led Elihu to conclude that Job had
no just cause for complaint? Job 35:9-16.
79
Wednesday
June 9
ELIHU APPEALS TO THE JUSTICE OF GOD (Job 36).
Elihu claimed perfect knowledge (Job 36:1-4). His simplistic
comments hurt Job because of their lack of understanding of
Job's true position. Elihu attempted to "speak on God's behalf"
(Job 36:2). But "God is love" (1 John 4:8), and Elihu did not
demonstrate much love.
Consider the extent to which each of the following state-
ments from Job 36:5-15 is true.
Verses
Statement
6
God does not preserve the life of the
wicked.
7-10
Affliction overtakes the righteous in
order to make them willing to learn
and to listen to God.
11, 12
Our prosperity depends on our repent-
ance and obedience to God.
13, 14
The godless die early.
15
Ears that had been deaf to the sound
of God's voice become sensitive as the
result of adversity.
The cause of what happens to us may be outside our con-
trol. People can mistreat the innocent. (See Heb. 11:35-40;
1 Peter 3:13, 14; 4:15, 16.) Job did not deserve what was happen-
ing to him. Elihu's rebuke recorded in Job 36:16-19 demon-
strated again that he was unaware of the true cause of Job's
suffering.
"The Bible teaches us that pain is not an unmitigated tragedy
to be avoided at all costs. The Bible describes a Lord who taught
us how to suffer as well as to rejoice. The Bible does not prom-
ise us freedom from suffering, but it says, 'Fear none of these
things which thou shalt suffer.' Revelation 2:10, K.J.V.
"The gospel of Jesus imparts to the believer an endurance, a
resiliency, a hope that enables him to meet the tragedies and
annoyances of life with calm faith. Although Elihu correctly
described suffering as a discipline, he did not understand the
cause of human suffering."—Norval Pease,
Saint Under Stress,
p. 74.
What advice did Elihu give, and what truths did he state?
Job 36:20-33.
80
Thursday
June 10
GOD'S PERFECT WORKS (Job 37).
From his description of how nature demonstrates the
power and control of God, what inferences did Elihu draw
regarding Job's attitude toward God? Job 37:6-23.
Elihu's comments about nature emphasize the power of God
but do not emphasize His loving relationship with that which
He has created. One of the grandest contrasts between the
Lord's speech in Job 38-41 and Elihu's is that, although Elihu is
correct about the power and majesty of God, the Lord goes
further by inviting us to consider the exquisite relationships in
the world around us.
Yet Elihu's speech "prepares Job to abandon his avowal of
innocence in an act of full submission to God as his Lord. He
enjoins Job to realize that the proper human response to a dis-
play of God's splendor is the fear of God (37:21-24)."—John E.
Hartley,
The Book of Job,
p. 485.
What is the special relevance of Elihu's statements re-
corded in Job 37:23, 24?
"The Almighty—we cannot find him; he is great in power
and justice, and abundant righteousness he will not violate"
(Job 37:23, RSV). God reveals Himself to those who by faith
accept Christ as Saviour and Lord. "Canst thou by searching
find out God?" (Job 11:7). But Jesus said: "No man knoweth
who the Son is, but the Father; and who the Father is, but the
Son,
and he to whom the Son will reveal him"
(Luke 10:22, italics
supplied). Paul added: "But God hath revealed them unto us by
his Spirit" (1 Cor. 2:10). Our God, who is perfect in righteous-
ness, bestows Himself by the Holy Spirit upon the heart of the
one who accepts Christ by faith (Rom. 8:9, 10).
The JPS translation renders Job 37:24: "Therefore, men are in
awe of Him whom none of the wise can perceive." The divine
advice still is, "Be not wise in your own conceits" (Rom. 12:16)
or "estimation" (NASB). The Lord's comment about the one
who "darkens counsel by words without knowledge" (Job 38:2,
RSV) can be applied to Elihu—and to all who can only partially
understand the truth about God.
Summarize for yourself the great truths of which Elihu
seemed to be ignorant.
81
Friday
June 11
FURTHER STUDY:
Read Job 32-37 in another version at one
sitting and attempt to feel the impact of Elihu's words. Medi-
tate about individual independence as you read
The Acts of the
Apostles,
pages 163, 164. If you have a copy available, try to
experience the value of "The Knowledge Received Through
God's Word" by reading
The Ministry of Healing,
pages 458-
466. Also read about William Miller's Bible-study methods in
the first part of the chapter entitled "An American Reformer"
in
The Great Controversy,
pages 317-321.
DISCUSSION QUESTIONS:
1.
How limited is your knowledge of God and His ways? Do
you have a loving, edifying fellowship with Christ that
enables you to understand better what God reveals? Do
you continually ask the Lord for knowledge and con-
stantly seek His understanding?
2.
What similarities and differences have you observed be-
tween Elihu's answer to Job and the answers given by the
other three friends?
3.
Elihu said to Job: "Take heed, do not turn to iniquity, for
this you have chosen rather than affliction" (Job 36:21,
RSV). Was that fair and factual? Why is a judgmental
spirit always dangerous to the spiritual life of the one who
judges? Why is this spirit so damaging to human relation-
ships?
SUMMARY:
Because perfect or complete knowledge is far be-
yond any human, we should never depreciate one another. All
of us still need to learn much about heaven's wisdom. We
must apply what we learn in a practical, personal way to our
day-by-day experience. Only in that way will we be able to
retain the benefits of our learning experience and be able to
share our insights with those who are hurting.
82
Lesson 12
June 13-19
"Where Were You?"
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Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 38-41.
MEMORY TEXT: "Where wast thou when I laid the foun-
dations of the earth? declare, if thou hast understanding"
(Job 38:4).
KEY THOUGHT:
Created relationships testify to God's care.
The Creator wants us to understand His sovereignty, our begin-
nings, and the far-reaching relationships of His created systems,
including His great love for us.
THE LORD ANSWERS JOB.
"The words and works of the
Lord harmonize. His words are gracious and His works bounti-
ful."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 3,
p. 1151. God's speeches reveal the value He places on origins
and relationships. In effect He was saying to Job: "Because I
created this universe, including the world with all its forms of
life, and because I rule over all and control the relationships
that exist among living creatures, why should you doubt My
capacity to control the affairs of your life? Why should you,
with your limited vision, question the justice of My dealings?"
An individual's "unaided reason can explain nothing in the
deep things of God, nor can he understand the spiritual lessons
that God has placed in the material world. But reason is a gift of
God, and His Spirit will aid those who are willing to be
taught."—Counsels
to Teachers,
p. 423. As Job was willing to
learn, we should be too. (See Job 42:5, 6.)
83
Sunday
June 13
THE PHYSICAL UNIVERSE REVEALS GOD (Job 38:1-38).
When the Lord answered Job, He did not directly explain
why Job had been called upon to suffer. He wanted Job to
understand that his greatest need was a more trusting relation-
ship with Himself. He pointed Job to the book of nature as a
means of revelation. Because Job lived before the first Bible book
was written, there was yet no written revelation to point to.
The Lord spoke to Job "out of the whirlwind" (Job 38:1; 40:6).
"To Job the thunder and lightning of God's judgments were
being directed at him. The storm image dramatized the fears
and uncertainties that had plagued Job's life.
"But now the voice of God is heard above the rolling thun-
der. At last, thinks Job, he is to hear the answer to his question.
Eagerly he looks heavenward."—Norval Pease,
Saint Under
Stress,
p. 76.
What questions did God first direct to Job that demonstrate
the folly of those who question God's work of Creation? Job
38:2-7.
In Job's crisis, the Lord carried his mind to the genesis of all
things, to origins. God did not begin by discussing with Job his
present condition and its admitted confusion. Nor does God
begin there with us. In the light of Creation, truth and error,
right and wrong, wisdom and ignorance, can be distinguished.
God wanted Job and his friends to realize how limited was their
knowledge of God.
What two aspects of God's power are revealed by sea and
sky? Job 38:8-11; compare Gen. 1:9, 10; Isa. 11:9.
Not only did God create the sea and sky but He also controls
them. "While Satan is constantly devising evil, the Lord our
God overrules all, so that it will not harm His obedient, trusting
children. The same power that controls the boisterous waves of
the ocean can hold in check all the power of rebellion and of
crime. God says to one as to the other, 'Thus far shalt thou go,
and no farther.' "—Ellen G. White Comments,
SDA Bible Com-
mentary,
vol. 3,
p. 1141.
What do you think would increase your faith in God's con-
trol over His creation and over the affairs of your life?
84
Monday
June 14
GOD'S CONTROL OF NATURE AND HUMANITY (Job
38:12-38).
What relationship can you see between sunrise and the
way God reveals Himself to people? Job 38:12-15.
"At dawn the
wicked,
who love darkness, flee into hiding (cf.
24:13-17). The sun eclipses the
light
of the wicked, i.e., it de-
prives them of the good fortune and protection night offers
them. The sun's rays prevent them from pursuing their evil
designs. . . .
"These verses speak directly to Job's concern that the wicked
prosper unchecked (chs. 21, 24). Yahweh counters Job's com-
plaint with the position that his own command of the light
confines the work of the wicked. . . . Although God grants a
measure of freedom to mankind, the wicked never move out-
side his control."—John E. Hartley,
The Book of Job,
p. 497.
God challenged Job to explore and explain earthly el-
ements. The unseen springs and "recesses of the deep" (verse
16, RSV) burst open at the Flood and cleansed the earth of
wickedness. (See Gen. 8:2.) The unrecognized opening to the
"gates of death" (Job 38:17, RSV), the unperceived beginnings
of disease and eventual death elude the wisest scientist.
We may understand more about weather today than did the
people of Job's day (Job 38:22-30), but much in this area of sci-
ence still remains a mystery.
Read Job 38:31-38. The "chains of the Pleiades" (verse 31,
RSV) may refer to the "chains" of gravity that bind this constel-
lation together. By contrast, the stars that form the constellation
Orion are traveling in different directions at great velocity. The
Hebrew word
mazzaroth
(verse 32) may refer to the 12 constella-
tions of the Zodiac. "Arcturus" here may refer to the constella-
tion Ursa Major. God created the natural forces that control
these bodies.
Although it appears that Satan uses weather to serve his pur-
pose of destruction, the great Ruler of the universe has overrid-
ing control.
Even though the events of the natural world are ultimately
under God's control and restraint, why is it incorrect to
assume that they will always be favorable for Christian be-
lievers?
85
Tuesday
June 15
ANIMAL CREATION REVEALS GOD (Job 38:39-39:30).
In the remainder of chapter 38 and in all of chapter 39, God
shifted His questions from the inanimate world to the animate.
"Job 39 to 41 is a mind-boggling revelation of God's care for
His creatures. Nothing that science has learned since Job's day
has detracted from this wonderful description of how the great
Life-giver looks after His creation. In fact, as science continues
to unveil the complexities of life, the miracle of divine care be-
comes more impressive."—Norval Pease,
Saint Under Stress,
p. 79.
As you study Job 38:39-41, what similarities do you see
between the lion and raven, their young, and their food?
"Divinely implanted instincts lead the animals to do what it
would be difficult or impossible for man to do."—SDA
Bible
Commentary,
vol. 3, p. 601.
Read Job 39:1-12. Apparently in Job's day the gestation pe-
riod of animals like the wild goat was not known. Much about
the habits of wild animals is not fully understood today. The
term translated "unicorn" may be a reference to a wild ox.
What honored relationship is the ostrich incapable of ac-
cepting? At what does it excel? Job 39:13-18.
Every parent would do well to answer the question asked:
"The wings of the ostrich wave proudly; but are they the pin-
ions and plumage of love?" (verse 13, RSV). Of what value is it
that she lifts herself to run or flee, yet is deprived of wisdom
and has "no share in understanding" (verses 17, 18, RSV) or
good sense?
What lessons did God draw from the contrasting figures of
the war horse and the hawk? Job 39:19-30.
What do each of the Lord's descriptions of animals say to
you about people and their relationships to one another and
to Him? Why did God draw so much attention to animal crea-
tion when He answered Job? (Read Matt. 6:26.)
86
Wednesday
June 16
GOD DIALOGUES WITH JOB (Job 40:1-14).
These verses "mark a brief interlude in God's address to
Job. It seems as if God is giving Job an opportunity to make a
complete surrender at this point. . . . Job had expressed himself
as anxious to argue his case with God. . . . Now, after God has
given a new revelation of His wisdom, Job is asked whether he
still feels himself qualified to be the plaintiff in a case against
God."—SDA
Bible Commentary,
vol. 3, p. 605.
What do you make out of Job's response in Job 40:3-5?
"Although Job has been vexed that his misfortune has dis-
credited his prestige (cf. 19:9; 29:20), he defers his personal
honor to Yahweh's greater honor. He concedes that he is in no
position to answer Yahweh. . . .
"While he does not wish to take up a new line of argument
or to introduce other matters, he does not yet renounce the
position he has taken
once,
yea even
twice
(cf. 33:14). He is say-
ing that he continues to stand behind his avowal of innocence.
However, the fact that he does not want to
add
to his case shows
that he feels the impact of Yahweh's speech. His confidence of
winning a debate with Yahweh has greatly diminished before
the power of God's presence. But given this response from Job
it will be necessary for Yahweh to continue his discourse to
persuade Job to submit completely to his lordship."—John E.
Hartley,
The Book of job,
pp. 517, 518.
What straightforward questions and comments did the
Lord next ask Job? How would you have answered? Job 40:6-
14.
God reminded Job that it was foolish for him to reprove God,
because he could not possibly understand what God under-
stands or act as God acts. For Job to assert his innocence by
contrast with the apparent injustice of God evidenced self-
righteous pride (verse 8). Job had complained that the wicked
prosper unpunished and unchecked. (See Job 21:30-33; 24:1-17.)
God's answer was to challenge Job to exercise lordship and
punish them (Job 40:9-14).
What cure for self-righteousness does the Bible offer?
87
Thursday
June 17
BEHEMOTH AND LEVIATHAN REVEAL GOD (Job 40:15-
41:34).
The Hebrew word for
behemoth
is a plural form of a word for
four-footed beasts and cattle. The plural form indicates "a large
beast, the brute beast
par excellence."—R.
Laird Harris, ed.,
Theo-
logical Wordbook of the Old Testament
(Chicago: Moody Press,
1980), p. 93. Most commentators believe that it refers to the hip-
popotamus.
What can God do with behemoth that human beings can-
not do? Job 40:19.
"Only his Maker can draw the sword against him" (JPS).
Contrary to the mythical idea, God did not have to destroy
behemoth to gain control over chaos. God created him and is
well able to control him completely. For Job to enter success-
fully into contention with God he would first have to demon-
strate his control over behemoth—an impossibility.
In what way did "leviathan" intimidate human beings? Job
41:1-8.
"With both the animate and the inanimate creation—with
leaf and flower and tree, and with every living creature, from
the leviathan of the waters to the mote in the sunbeam—the
dwellers in Eden held converse, gathering from each the secrets
of its
life."—Education,
p. 21.
"Leviathan" and other creatures of the "great and wide sea"
(Ps. 104:25, 26) were to "look to . . . [God], to give them their food"
(verse 27, RSV). But after sin came, the leviathan known to Job
and his contemporaries was no pet. The description here makes
many commentators believe that leviathan is the crocodile.
As with behemoth so with leviathan: "Any hope of subduing
him is false" (Job 41:9, NW). Note how leviathan incites fear
(Job 41:12-34).
Verse 10 contains the point of the whole argument. "No one
is fierce enough to rouse him. Who then is able to stand against
me?" (NW). If Job could not resist a creature of God's hand,
how could he stand against God?
If God can control leviathan, He is well able to control the
affairs of our lives and restrain the evil forces that torment us.
88
Friday
June 18
FURTHER STUDY:
Compare Job 38-41 with Psalm 104. Also
evaluate the theory of evolution in the light of God's revelation
in these chapters and 2 Peter 3:3-7.
DISCUSSION QUESTIONS:
1.
Some people contend that there are sins in their lives that
cannot be completely eliminated. How does God's mes-
sage to Job in chapters 40 and 41 answer that contention?
2.
Job 40:14 indicates that your "own right hand" cannot
save you. Then what does save you? (See Eph. 2:8-10.)
a.
Share an experience that illustrates your inability to
save yourself.
b.
Think of situations that could possibly arise for you this
week. How can Ephesians 2:8-10 apply to your life this
week?
c.
How can you share with someone this week the truth
that only Christ can save us?
SUMMARY:
God questioned Job, as He does the scoffers of
today, about nature's origins and how they demonstrate His
power and majesty. God's control and direction of animate
and inanimate nature prove His ability to control and direct
our lives and His infinite capacity to restrain the forces of evil
that threaten to destroy our fellowship with Him.
89
Lesson 13
June 20-26
"Mine Eye Seeth Thee"
Sabbath Afternoon
READ FOR THIS WEEK'S STUDY: Job 42.
MEMORY TEXT: "I have heard of thee by the hearing of
the ear but now mine eye seeth thee" (Job 42:5).
KEY THOUGHT:
True repentance precedes vindication and
restoration. It results from the Holy Spirit's conviction of sin
and His revelation of who God is and how He operates.
JOB'S PRAYERS:
What sort of prayers was Job praying be-
fore his terrible ordeal began? From Job 1:5 we learn that he
prayed intensely for his children. How were his prayers an-
swered? His children were all killed in a storm.
Job must also have remembered his wife's spiritual develop-
ment in his prayers. But Mrs. Job urged her husband to curse
God and die. Undoubtedly Job prayed for his friends and
neighbors, as well. But they were so critical that the term
Job's
comforters
has become proverbial.
Job prayed for himself. Yet it must have seemed to him that
the more he prayed, the worse things became. But Job did not
give up praying. His extraordinary faith shines through. (See
Job 13:15; 19:25.)
The conclusion of Job's story demonstrates two major points:
(1) Job kept on praying in spite of the fact that his prayers did
not seem to be working. (2) His prayers were answered in the
end with greater blessings than he could have anticipated.
90
Sunday
June 20
JOB SUBMITS HIMSELF TO GOD (Job 42:1-5).
After his remarkable revelation from God, Job's recognition
of how much God cared for him and how great God is resulted
in the confession of verses 2-6.
What did Job acknowledge in verse 2 before he repeated
God's challenge to him in verses 3 and 4? What was different
in the way Job now related to God as compared to his rela-
tionship with God before his trying experience? Job 42:5.
Job recognized that his attitude toward God was mistaken
and that his understanding of God's power had been too lim-
ited. He repeated the questions that God had asked him in Job
38:2, 3. He was now ready to answer God's challenge because
he now understood God much better.
"The most important lesson of the book of Job is found in
this text [Job 42:5]. In this statement Job reveals the transition
from a religious experience shaped by tradition to an experience
based on personal communion with God. According to the tra-
dition in which he had been reared, the righteous were not
supposed to suffer. From his youth up Job had
heard
that God
would deliver the righteous from all evil in this present life. But
when he met suffering he was thrown into confusion, because it
was contrary to what he had
heard
about God. His confusion
was augmented by the attitude of his friends. Now Job has
seen
God. He knows that God possesses infinite power and gracious-
ness, and he also knows that, even though he may suffer, he is
God's child. God has made no attempt to explain to him
why
he
suffers, but he is convinced that, whatever the reason, he need
have no misgivings.
"Job's experience has taught him the meaning of faith. His
vision of God has enabled him to surrender to the divine will.
His commitment to God is now unaffected by his circum-
stances. He no longer expects temporal blessings as an evidence
of Heaven's favor. His relationship to God is now on a firmer,
more dependable basis than before. Job found a solution to his
problems when he discovered that God was not limited by the
traditions men had developed concerning Him."—SDA
Bible
Commentary,
vol. 3, p. 610.
How can we develop trust in God whatever life's circum-
stances?
91
Monday
June 21
JOB'S REPENTANCE (Job 42:6).
What was Job now able to do? Job 42:6.
"God takes the case of Job in hand Himself. His [Job's] pa-
tience has been severely taxed; but when God speaks, all his
pettish feelings are changed. The self-justification which he felt
was necessary to withstand the condemnation of his friends is
not necessary toward God. He never misjudges; He never errs.
Says the Lord to Job, 'Gird up now thy loins like a man'; and
Job no sooner hears the divine voice than his soul is bowed
down with a sense of his sinfulness, and he says before God, 'I
abhor myself, and repent in dust and ashes.'
"—Testimonies,
vol. 3, p. 509.
Compare Job's repentance with other Bible examples. Isa.
6:5; Matt. 27:4-8;
Luke
5:8.
In the cases of Isaiah and Peter "the manifestation of God
achieved what no argument based on human tradition could
accomplish."—SDA
Bible Commentary,
vol. 3, p. 611. But Jesus
"knew that Judas did not repent; his confession was forced
from his guilty soul by an awful sense of condemnation and a
looking for of judgment, but he felt no deep, heartbreaking grief
that he had betrayed the spotless Son of God."—The
Desire of
Ages,
p.
722.
What is involved in true repentance? 2 Chron. 7:14; Isa.
55:7; 2
Cor. 7:9-11.
True repentance is genuine sorrow for the sin itself, not
merely for sin's consequences. True sorrow for the past is ac-
companied by turning away from the sinful habits and prac-
tices of the past. Job sorrowed for and turned away from
self-justification that implied doubt of God's justice. Such re-
pentance is God's gift to the willing, believing heart. (See Rom.
2:4; 2 Tim. 2:25.)
Do you pray daily for genuine repentance? When forgiven,
we are not to live in a constant state of mourning for our past
sins. But we must constantly turn away from sin by allowing
the Lord to control our minds.
99
Tuesday
June 22
GOD VINDICATES JOB BEFORE HIS FRIENDS (Job 42:7-
9).
The fact that the Lord addressed Eliphaz indicates that he
was the leader of the group.
What comparison did God make between the words of the
three friends and Job's words? Job 42:7.
Job had been wrong in attitude, but right in confidence in
God. His friends had been wrong in both. They assumed that
the traditional doctrine of double retribution was correct—that
God always prospers the righteous in this life and punishes the
wicked. Their counsel to Job would have involved him in the
selfish attempt to regain prosperity by admitting and repenting
of personal sin that was supposed to have resulted in his afflic-
tion. This attempt would have implied that God had caused the
affliction of a righteous man—a serious impeachment of His
justice. Neither Job nor his friends recognized Satan's role in
causing affliction, but Job retained his faith in the absolute jus-
tice of God, even though he could not understand His dealings.
For whom and by whom was a burnt offering to be made?
Job 42:8, 9.
God wanted the three friends to learn the lesson of compas-
sion and humility. Job was to be their intercessor for repentance
and salvation.
"Everyone who has been free to condemn or discourage, will
in his own experience be brought over the ground where he has
caused others to pass; he will feel what they have suffered be-
cause of his want of sympathy and tenderness.
"It is the love of God toward us that has decreed this. He
would lead us to abhor our own hardness of heart and to open
our hearts to let Jesus abide in them. And thus, out of evil, good
is brought, and what appeared a curse becomes a blessing. The
standard of the golden rule is the true standard of Christianity;
anything short of it is a deception."—Thoughts
From the Mount
of Blessing,
pp. 136, 137.
What distinction do you see between recognizing and ex-
posing falsehoods, and condemning the individuals who
teach them? How can we do the one and avoid the other?
93
Wednesday
June 23
JOB'S FORTUNE IS DOUBLED (Job 42:10-17).
What particular activity led to the end of Job's suffering?
Job 42:10.
Job's prayers were now based on a more realistic confidence
in and understanding of God. He apparently came to the con-
clusion that he could not blame his friends for reacting unfairly
and unkindly when his own understandings and conceptions of
God had not been entirely without fault. With compassion he
prayed for them.
"Let us strive to walk in the light as Christ is in the light.
The Lord turned the captivity of Job when he prayed, not
only for himself, but for those who were opposing him.
When he felt earnestly desirous that the souls that had tres-
passed against him might be helped, he himself received
help. Let us pray, not only for ourselves, but for those who
have hurt us, and are continuing to hurt us. Pray, pray, espe-
cially in your mind. Give not the Lord rest; for His ears are
open to hear sincere, importunate prayers, when the soul is
humbled before Him."—Ellen G. White Comments,
SDA Bible
Commentary,
vol. 3,
p. 1141.
Job's relatives accepted him again and revisited him (Job
42:11). "Job's kindred had forgotten, forsaken, and turned
against him (ch. 19:13, 14, 19). Now that his fortunes have been
reversed, they come to help him celebrate. They seemed unwill-
ing to risk their sympathy until they had evidence that things
were coming out all right. In this trait they reflect a common
human failing."—SDA
Bible Commentary,
vol. 3, p. 611.
What can we learn about God's love and care as we study
the record of how things turned out for Job after his severe
trial? Job 42:12-17.
"By his patient endurance he vindicated his own character,
and thus the character of Him whose representative he was. . . .
'So the Lord blessed the latter end of Job more than his begin-
ning.'
"—Education,
p. 156.
In what ways can suffering be a blessing? Is it fair that we
should suffer since we had no choice but to live in a world of
sin?
94
Thursday
June 24
JOB'S SUFFERING HELPS US UNDERSTAND GOD'S SUF-
FERING (Isa. 52:13-53:12).
When God allowed Satan to cause Job to suffer, God knew
that He would suffer with Job. God feels the pain of every
sufferer. When He allowed sin to come into the world, He ac-
cepted the price of redeeming sinners.
How intense was the Messiah's suffering? Isa. 52:14. What
was the cause of His suffering? Isa. 53:3-6.
Jesus' disciples "saw His face marked with the bloody sweat
of agony, and they were filled with fear. His anguish of mind
they could not understand. 'His visage was so marred more
than any man, and His form more than the sons of men.' Isa.
52:14."—The
Desire of Ages,
p. 690.
"Upon Christ as our substitute and surety was laid the iniq-
uity of us all. He was counted as a transgressor, that He might
redeem us from the condemnation of the law. The guilt of every
descendant of Adam was pressing upon His heart. The wrath of
God against sin, the terrible manifestation of His displeasure
because of iniquity, filled the soul of His Son with consterna-
tion. . . . But now, with the terrible weight of guilt He bears, He
cannot see the Father's reconciling face. The withdrawal of the
divine countenance from the Saviour in this hour of supreme
anguish pierced His heart with a sorrow that can never be fully
understood by man. So great was this agony that His physical
pain was hardly felt."—The
Desire of Ages,
p. 753.
Why did both Father and Son take satisfaction in Christ's
travail upon the cross? Isa. 53:7-12.
"Amid the awful darkness, apparently forsaken of God,
Christ had drained the last dregs in the cup of human woe. In
those dreadful hours, He had relied upon the evidence of His
Father's acceptance heretofore given Him. . . . By faith He rested
in Him whom it had ever been His joy to obey."—The
Desire of
Ages,
p. 756.
His victory is ours if we believe (Acts 16:31). His death
assures believers of eternal life (John 3:36). He invites us to
bear His cross after Him, overcoming sin and serving others
through His power (Rev. 3:21; 2 Tim. 2:12).
95
Friday
June 25
FURTHER STUDY:
Read Job 42 in other versions if available.
In order to appreciate how much Jesus suffered for us, read
Matthew 26:36-27:50 and John 18:1-19:30, preferably at one sit-
ting.
"Jesus here [Matt. 25:41-46] identifies Himself with His suf-
fering people. It was I who was hungry and thirsty. It was I
who was a stranger. It was I who was naked. It was I who was
sick. It was I who was in prison. When you were enjoying the
food from your bountifully-spread tables, I was famishing in
the hovel or street not far from you. When you closed your
doors against Me, while your well-furnished rooms were unoc-
cupied, I had not where to lay My head. Your wardrobes were
filled with an abundant supply of changeable suits of apparel,
upon which means had been needlessly squandered, which you
might have given to the needy. I was destitute of comfortable
apparel. When you were enjoying health, I was sick. Misfortune
cast Me into prison and bound Me with fetters, bowing down
My spirit, depriving Me of freedom and hope, while you
roamed free. . . . Mark, selfish Christian: every neglect of the
needy poor, the orphan, the fatherless, is a neglect of Jesus in
their
person."—Testimonies,
vol. 2, pp. 25,26.
DISCUSSION QUESTIONS:
1.
What new or broader truths have you learned from the
book of Job? What do you understand about God that you
did not understand as clearly before beginning this study?
2.
What do you perceive more clearly about saving grace as
a result of your own experience with suffering?
3.
Does everything always turn out right and best in this
life? Should we expect it to? If not, will it turn out right
ultimately? Why?
SUMMARY:
The book of Job presents sound theology, biol-
ogy, psychology, and sociology. As history, drama, epic, play,
the inspired revelation in the book of Job presents the breadth
and depth of good and evil. It is incomprehensible without a
trusting relationship between a perfect God and those who
serve Him. But once we grasp the truth about God and see the
accuser at work behind the scenes, we can make more sense
out of suffering and trials and can look forward eagerly to the
time when all wrongs will be made forever right.
96
Lessons for Third Quarter, 1993
First Lesson: The World of Timothy and Titus.
THIS WEEK'S STUDY: 1 Tim. 1:1, 2; Titus 1:4.
MEMORY TEXT: 1 Timothy 1:2.
The apostle Paul deeply loved two of his sons in the faith. He is
concerned for their spiritual well-being and their faithfulness to the
divine calling. Who were these young ministers? What was the climate
in their churches? What relevance do Paul's words to them have for us
today?
OUTLINE:
I.
The Author of 1 Timothy and Titus (1 Tim. 1:1; Titus 1:1).
II.
Timothy, Paul's Son in the Faith (1 Tim. 1:2).
III.
Rich Blessings for Believers (1 Tim. 1:2).
IV.
The Church in Ephesus (1 Tim. 1:3).
V.
Paul's Circumstances (1 Tim. 1:3).
Second Lesson: Teach Sound Doctrine
THIS WEEK'S STUDY: 1 Tim. 1:3-11
MEMORY TEXT: 1 Timothy 1:5, RSV.
False doctrine destroys Christian love
between believers and leads
them away from faithful conformity to the law of God.
OUTLINE:
I.
Timothy's Challenge in Ephesus (1 Tim. 1:3).
II.
Teach the Truth.
III.
The Nature of the Ephesian Heresy (1 Tim. 1:4).
IV.
The Truth Edifies (1 Tim. 1:4, 5).
V.
The Purpose of the Law (1 Tim. 1:6-11).
Lessons in Braille
The regular Adult Sabbath School Lessons are available free each
month in Braille and 16 2/3 rpm records to blind and physically
handicapped persons who cannot read normal ink print. This in-
cludes individuals who because of arthritis, multiple sclerosis, paraly-
sis, accident, old age, and so forth, cannot hold or focus on normal
ink-print publications. Contact the Christian Record Services, Box
6097, Lincoln, NE 68506.
97
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SOUTH
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Hong Kong •
Macac •
THAILAND
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FAR EASTERN DIVISION
Unions
Churches
Membership
Population.
s.
Bangladesh
68
8,227
116,600.000
Central Philippine
East Indonesia
572
456
124.178
63,111
11,056,460
17,045.943
Projects:
Japan
106
12,994
123.609,000
1.
Micronesia Mission training
Korean
Myanmar
503
141
102,422
14,277
64.623.401
42,125.998
center. Pohnpei
North Philippine
1,065
160,868
33,930,660
2.
Global Mission. Kampuchea
South China Island
58
9.960
26,517.486
(Cambodia)
South Philippine
Southeast Asia
989
266
241.977
49,149
17,312.880
159,151,470
3.
Development of Kitaura
Sri Lanka
26
2,043
17.400,000
San-Iku Junior High School.
West Indonesia
452
64,485
164.354.057
Japan
tivam-Micronesia Mission
15
2.539
240.000
Totals June 30. 1991
4,717
856,230
793.967.355